Division  BX763I 
Section     -  w  1 — ' 


Digitized  by  the  Internet  Archive 
in  2015 


https://archive.org/details/historyofsocietyOOwags 


HISTORY 


OF  THE 

SOCIETY  OF  FRIENDS: 


COMPILED  FROM  ITS  STANDARD  RECORDS, 

AND 

(JDiljer  Qlmljeittic  Sources. 


/by 

WILLIAM  R.  WAGSTAFF,  M.D. 


PART  I. 


NEW  YORK  &  LONDON : 
WILEY    AND  PUTNAM. 

1845. 


Entered  according  to  the  Act  of  Congress,  in  the  year  1845,  by 
WILLIAM  R.  WAGSTAFF, 
in  the  Clerk's  office  of  the  District  Court  for  the  Southern  District  of  New  York. 


S.  W.  BENEDICT  &  CO., 
Sltmtypcrt  and  Printm,  Jo  Spruce  street;  New  York. 


DEDICATED 

T  O 

MY  MOTHER. 

W.  B.  W. 


PREFACE. 


Although  Friends  have  many  ably  written  Records  of  the  rise 
and  progress  of  their  Society,  yet  they  are,  as  is  well  known,  in  a 
great  measure  unadapted  to  general  reading,  either  from  their 
quaintness,  or  their  verbosity  of  style.  This  readily  accounts  for 
the  acknowledged  ignorance  of  the  Society,  as  to  its  history,  and 
especially  the  youth,  who  deem  it  a  severe  task,  instead  of  a  plea- 
sure, to  ponder  over  its  pages,  where  they  might  with  advantage 
reflect  on  the  character  and  lives  of  those  men,  who,  though  they 
did  not  dazzle  the  eyes  of  mankind  with  any  brilliant  schemes  of 
worldly  ambition,  ennobled  themselves  and  the  human  family,  by 
raising  and  supporting  the  standard  of  Christ  within,  as  the  bulwark 
of  pure  religion. 

After  some  reflection,  I  have  been  induced  to  suppose  that  vast 
benefit  would  accrue  to  the  Society,  if  a  compendious  and  modern 
history  of  it  were  published  ;  incited  by  this  consideration,  I  was 
not  discouraged  by  the  prospect  of  the  laborious  undertaking,  from 
engaging,  during  the  hours  of  relaxation  from  an  arduous  profes- 
sion, in  the  task  of  collecting  and  digesting  the  materials  necessary 
tor  such  a  work. 

The  authorities  and  works  from  which  I  have  selected  the  mat- 
ler  for  this  Book,  are  those  of  the  standard  historians  and  primitive 
members  of  the  Society. 


vi  PREFACE. 

It"  I  have  succeeded  in  my  endeavors,  and  judiciously  availed 
myself  of  the  materials  within  my  reach  ;  if  the  work  answers  the 
expectations  of  my  friends,  and  causes  satisfaction  and  profitable 
reflection  to  my  readers  in  general,  my  design  in  undertaking  it 
will  not  be  altogether  unanswered.  It  will  be  noticed  that  this 
Hook  is  entirely  devoted  to  transactions  on  the  other  side  of  the 
Atlantic,  it  being  my  design,  at  some  period  not  very  far  distant, 
should  my  life  and  health  be  spared  me,  to  produce  another  Work 
similar,  and  being  Part  II.  of  this,  containing  a  full  account  of  the 
trials  and  privations  to  which  the  Society  were  subjected  in  this 
Western  World.  W.  R.  W. 

New  York,  2d  Mo.,  1845. 


* 


INTRODUCTION. 


THE  CHRISTIAN  CHURCH  PRIOR  TO  GEORGE  FOX. 

The  history  of  the  Christian  Church,  presents  the  record  of 
a  conflict,  which,  for  eighteen  centuries,  has  been  waged 
within  her  bosom,  between  two  opposing  principles. — These 
antagonistic  principles  are  Spirituality  and  Formalism ;  the 
one,  divine  in  its  origin,  and  addressing  itself  to  the  highest 
part  of  our  nature ;  the  other,  earthly  in  its  source,  and  finding 
an  ally  and  a  slave  in  the  gross  and  sensual  propensities  of 
the  human  soul. 

Heathenism  presents  a  melancholy  instance  of  the  work- 
ings of  the  formal  principle,  when  the  divine  and  life-giving 
spirit  has  become  extinct.  Those  noble  religious  truths  which 
occasionally  shine  forth  in  the  writings  of  some  of  the  early 
Heathen,  are  the  fragments  of  a  primitive  revelation  from  the 
Divine  Spirit  to  the  souls  of  those  holy  men,  who  lived  in  the 
first  ages  of  the  world.  But  their  posterity,  while  they  main- 
tained the  forms  of  worship,  ceased  to  abide  in  its  spirit ;  the 
divine  life  died  within  them,  and  their  communication  with 
heaven  was  soon  cut  off;  and  the  dim  twilight  of  traditionary 
knowledge  gradually  deepening  into  a  profound  and  starless 
midnight,  they  finally  sank  into  all  the  stupid  and  debasing 
practices  of  an  idolatrous  superstition.  Then  came  to  pass 
that  saying  of  Paul,  "  Because  when  they  knew  God,  they 
glorified  him  not  as  God,  but  became  vain  in  their  imagina- 


I 

yjjj  INTRODUCTION. 

tions,  therefore  their  foolish  hearts  were  darkened  ;  profess- 
ing themselves  to  be  wise,  they  became  fools,  and  chang- 
ed the  glory  of  the  incorruptible  God  into  an  image 
made  like  to  corruptible  man,  and  to  birds,  and  four-footed 
beasts  and  creeping  things/'  This  view  is  supported  by  the 
fact  that  the  golden  age  of  heathenism  is  in  the  distant  past, 
its  progress  is  a  downward  one,  it  waxes  worse  and  worse  as 
we  come  down  from  the  morning  of  time  ;  it  is  like  a  body 
in  which  the  vital  principle  is  extinct,  and  in  which  there  is 
nothing  to  arrest  its  tendency  to  corruption  and  decay.  In 
the  moral  degradation  of  heathen  lands,  we  can  therefore  be- 
hold a  sad  exhibition  of  the  complete  triumph  of  dead  form 
over  spiritual  life. 

In  the  Christian  Church,  all  the  changes  which  have  trans- 
pired since  the  days  of  its  founder,  may  be  referred  to  the 
temporary  predominance  of  one  of  these  principles  over  its 
antagonist ;  but  as  we  recede  from  this  day,  formalism  is  seen 
gradually  to  triumph,  until,  at  length,  the  spiritual  seed  are 
almost  extinct,  and  the  formal  principle,  personified  in  the 
Roman  Pontiff,  lords  it  over  the  debased  nations  in  all  the 
plenitude  of  priestly  despotism. 

A  view  of  some  of  the  principal  phases  of  this  conflict  will 
form  an  appropriate  introduction  to  the  history  of  that  people, 
whom  God  has  raised  up  in  these  latter  days  as  witnesses  for 
the  truth.  Such  a  sketch  must  of  course  be  very  general  and 
imperfect.  Indeed,  its  object  is  not  so  much  to  inform  as  to 
remind ;  it  simply  proposes  to  conduct  the  reader  through 
scenes  with  which  he  is  presumed  to  be  already  familiar,  and 
it  therefore  merely  notices  some  of  the  more  prominent  ob- 
jects, leaving  the  minuter  details  associated  with  them  to  be 
called  up  for  their  illustration  by  the  reader's  memory. 

Before  we  speak  of  the  Great  Author  of  the  new  dispen- 
sation, or  follow  its  first  preachers  in  their  widely  extended 
labors,  it  will  be  well  to  glance  briefly  at  some  circumstances 
in  the  state  of^he  world  at  that  time,  highly  favorable  to  the 
spread  of  Christianity,  and  its  general  reception.  All  previ- 
ous events  had  doubtless  a  preparative  bearing  upon  the  set- 


INTRODUCTION.  jx 

ting  up  of  a  spiritual  kingdom  in  the  fulness  of  time ;  but 
Divine  Providence  had  especially  chosen  the  Romans  as  the 
instruments  of  preparing  the  world  for  the  planting  of  the  seed 
of  life.  All  the  ancient  monarchies  had  successively  fallen 
before  the  irresistible  prowess  of  their  victorious  legions  ;  the 
boundaries  of  the  civilized  world  had  also  been  greatly  ex- 
tended by  the  subjugation  of  many  barbarous  tribes,  so  that 
the  city  of  the  Caesars  was  the  metropolis  of  the  nations  ;  and 
the  many  avenues  of  communication  from  the  centre  to  the 
wide  circumference  of  this  vast  dominion,  opened  so  many 
highways  for  the  gospel  to  reach  the  most  distant  hamlets  of 
men,  with  the  joyful  message  of  salvation.  The  Roman 
conquests  had  also  broken  down  another  obstacle  to  the 
spread  of  truth  which  might  have  proved  insuperable ;  they 
had  in  a  measure  obliterated  national  partitions,  and  with 
them  national  jealousies ;  the  word  "stranger"  had  ceased  to 
be  the  synonym  of  enemy,  and,  as  members  of  one  universal 
empire,  the  nations  of  the  earth  began  to  regard  and  greet 
each  other  as  brethren.  Another  circumstance,  highly  favor- 
able to  the  diffusion  of  a  knowledge  of  Christianity,  was  the 
existence  of  a  language  understood  more  or  less  over  the 
whole  globe  ;  the  Greek  tongue  was  in  almost  universal  use, 
not  only  as  the  language  of  letters,  but  also  of  commerce  and 
familiar  conversation.  Cicero  remarks  in  one  of  his  orations, 
that  the  Greek  was  read  in  almost  every  land — "  graaca  legun- 
tur  in  omnibus  fere  gentibus ;"  and  how  well  the  Apostles 
availed  themselves  of  this  fact,  appears  from  the  circumstance 
that  all  the  New  Testament  scriptures  were  written  in  that 
tongue. 

But  Providence  had  employed  Rome  not  only  to  give  the 
truth  access  to  the  ear  of  mankind,  but  also  to  prepare  a  way 
for  its  cordial  and  permanent  lodgment  in  their  hearts.  She 
had  been  the  unconscious  instrument  of  causing  heathenism 
to  lose,  in  a  great  measure,  its  former  hold  upon  the  confi- 
dence and  affections  of  the  people  ;  so  that  now  it  depended 
for  the  prolongation  of  its  existence  almost  solely  upon  the 
selfish  exertions  of  the  priesthood,  and  its  alliance  with  the 


X 


INTRODUCTION. 


state.    The  religions  of  the  old  world  were  strictly  local  re- 
ligions :  every  state  had  its  own  divinities,  who  watched  over 
its  welfare  with  an  exclusive  care  ;  who  infused  wisdom  into 
its  council ;  who  granted  victory  to  its  arms ;  and  who  be- 
stowed upon  the  labors  of  peaceful  industry  a  rich  and  boun- 
tiful reward.    One  very  essential  element  of  the  religious 
sentiment  was  patriotism :  they  loved  their  altars  for  the  same 
reason  that  they  loved  their  firesides ;  they  reverenced  and 
propitiated  their  gods,  because  they  were  attached  to  then- 
institutions,  and  the  worship  of  the  one  was  co-terminous 
with  the  boundaries  of  the  other.    This  element  of  religious 
feeling  was  abstracted  by  Rome,  when,  breaking  down 
national  partitions,  and  obliterating  national  prejudices,  she 
brought  all  the  tribes  of  men  within  the  pale  of  an  universal 
citizenship.  Mankind  now  began  to  feel  their  need  of  a  more 
universal  religion — a  religion  more  congenial  with  the  new 
relation  into  which  they  had  been  brought  with  one  another 
— a  religion  whose  claims  upon  their  spirits  should  rest  upon 
the  foundation,  and  whose  spiritual  gift  and  promise  should 
satisfy  the  wants  of  their  common  humanity.    Such  a  re- 
ligion Rome  attempted  to  fabricate,  by  amalgamating  the 
various  local  systems  into  one,  which  should  be  universal. 
She  allowed  each  nation  to  retain  its  own  god,  but  she  intro 
duced  beside  these  those  which  were  foreign.    But  this  at- 
tempt to  prop  up  heathenism,  only  accelerated  its  fall ;  for  in 
these  different  religious  systems  which,  she  thus  sought  to 
amalgamate,  men  saw  nothing  but  the  contradiction  and  op- 
position of  conflicting  errors.    The  old  national  conviction 
was  shaken,  and  that  religious  enthusiasm,  which  had  its 
root  in  patriotism,  became  extinct ;  and  as  the  nations  looked 
upon  the  confronted  rabble  of  divinities  which  filled  the 
Roman  Pantheon,  it  was  with  scepticism  and  apathy. 

The  more  cultivated  and  reflecting  had  long  before  betaken 
themselves  to  philosophy,  by  which  they  had  sought  to  give 
a  spiritual  consistency  to  the  literal  absurdities  of  the  popular 
mythologies.  But  in  the  new  state  of  things,  these  systems 
were  also  confronted ;  and  exhibiting  nothing  but  opposition 


INTRODUCTION. 


XI 


of  sentiments,  their  adherents,  bewildered  and  lost  in  their 
inquiries  after  truth,  began  to  question  its  existence.  Many 
therefore  sank  into  a  cheerless,  heart-freezing  atheism; 
others  contented  themselves  with  a  shallow,  lifeless  deism ; 
while  others,  who  felt  in  the  world  an  Infinite  Spirit,  yet 
questioned  his  personality,  embraced  a  pantheism,  which  con- 
fused the  Creator  with  the  works  of  his  hand. 

But  man  has  a  religious  nature ;  and  he  cannot,  for  any 
length  of  time,  stifle  that  desire  for  intercourse  with  heaven 
which  his  Maker  has  implanted  in  -his  bosom,  and  in  the  gra- 
tification of  which  he  can  alone  find  satisfying  enjoyment. 
Truth  also  is  the  natural  aliment  of  the  soul ;  and  it  is  only 
in  the  believing  apprehension  of  certain  great  principles  as 
true,  that  the  moral  consciousness  of  man  can  find  satisfac- 
tion and  repose. 

This  led  some  thinking  and  single-minded  men,  as  early 
as  the  time  of  Christ,  to  abandon  all  the  existing  systems  of 
philosophy,  as  systems,  and  to  form  a  new  one,  by  choosing 
from  all  such  parts  as  wore  the  semblance  of  truth.  This 
new  philosophy  obtained,  at  a  later  period,  the  name  of 
Eclectic  Platonism,  the  spiritual  doctrines  of  that  great 
teacher  being  the  basis  of  the  system.  This  philosophy,  by 
teaching  its  disciples  to  recognize  and  embrace  the  truth, 
wherever  found,  and  by  exciting  and  encouraging  a  more 
spiritual  frame  of  mind,  constituted  a  very  important  prepa- 
ration for  the  spread  of  Christianity.  It  led  men  to  the  con- 
sciousness of  possessing  a  god-like  nature  akin  to  the  Divin- 
ity, and  it  taught  them  to  recognize  in  this  life  a  state  of 
preparation  for  a  higher  existence,  where  the  soul,  freed  from 
all  moral  and  intellectual  infirmity,  should  spend  its  immor- 
tality in  the  perfect  contemplation  and  enjoyment  of  the 
truth.  These  indefinite  but  sincere  and  ardent  desires  after 
spiritual  knowledge  which  it  awakened,  but  was  unable  fully 
to  satisfy,  led  its  disciples  to  long  for  some  heavenly  revela- 
tion, which,  like  Christianity,  should  be  placed  beyond  all 
doubt,  and  which,  amid  the  tempestuous  strife  of  human 


xii 


INTRODUCTION. 


opinions,  might  afford  a  calm  and  secure  resting-place  for 
the  weary  spirit. 

It  is  true  that  the  philosopher  was  slow  to  recognize  such 
a  revelation  in  the  crucified  Nazarene.  Too  often  he  rejected 
the  spiritual  bread  for  which  his  soul  was  famishing,  because 
the  hand  that  proffered  it  was  the  hand  of  an  illiterate  Jew, 
The  severe  and  lofty  morality  of  the  Gospel  also  met  with  a 
cold  reception  from  his  carnal  inclinations ;  that  which  he 
had  contemplated  and  admired,  was  an  intellectual  abstrac- 
tion ;  but  here  was  a  system  which  brought  his  heaven  to 
earth,  which  reduced  his  ideal  to  practice ;  which  inculcated 
a  life  of  self-denial  and  self-mortification,  and  required  him 
to  sit  down  like  a  little  child  at  the  feet  of  Christ ;  so  that  too 
often,  he  whom  his  better  judgment  would  have  made  a  con- 
vert to  the  new  faith,  was  changed  by  his  pride  and  passions 
into  its  bitter,  unrelenting  persecutor.  Still,  there  was  in 
Christianity  a  divine  beauty  and  power  which  all  the  pride 
of  human  reason,  and  all  the  opposition  of  human  depravity, 
could  not  long  withstand ;  so  that  on  the  whole  those  more 
spiritual  views  of  religion  and  that  deep  sense  of  inward 
want,  which  this  system  had  taught  and  engendered  were  a 
real  and  most  important  preparation  for  the  final  predomi- 
nance of  the  Christian  faith. 

There  is  yet  another  people  whose  religious  state,  at  the 
period  of  which  we  are  speaking,  demands  our  consideration. 
This  is  that  peculiar  people  whom  the  God  of  heaven  had 
chosen  as  the  medium  of  that  revelation  of  himself  which,  in 
the  fulness  of  time  and  in  a  more  spiritual  form,  was  to  be 
imparted  by  them  to  the  Gentiles.  In  the  Jewish  religion 
we  find  in  broad  contrast  to  the  debased.tribes  of  the  most 
enlightened  pagan  nations,  the  idea  of  one  holy,  almighty, 
all  wise,  merciful  and  independent  God,  the  creator  and  gov- 
ernor of  the  world,  to  whose  glory  all  things  must  be  sub- 
servient, and  on  whom  -all  things  depend.  The  Jews,  in  their 
conceptions  of  the  Divine  character,  the  nature  of  his  worship 
and  the  duties  of  justice  and  charity,  which  man,  as  the 
creature  of  God,  owes  to  his  fellow  man,  were  as  superior  to 


INTRODUCTION. 


xiii 


their  most  cultivated  cotemporaries,  as  in  the  arts,  arms  and 
letters  they  fell  below  them.  The  loftiest  purpose  of  Judaism, 
however,  was  to  prepare  the  way  for  a  more  perfect  and 
glorious  dispensation  of  truth,  which  should  go  forth  from  its 
bosom.  Toward  this  last,  all  its  ritual  pointed,  and  from  the 
glimpses  of  the  coming  day  thus  afforded  to  the  eye  of  faith, 
the  pious  Israelite  derived  all  his  solace  and  joy  in  waiting 
upon  the  God  of  his  fathers.  The  Jewish  religion  was  a 
shadow,  of  which  Christianity  is  the  substance;  it  was  a  pro- 
mise, of  which  Christianity  is  the  fulfilment.  The  law  of 
Moses  was  designed  merely  to  be  a  pedagogue  to  lead  men 
to  Jesus  Christ.  The  Church  of  God  then  was,  as  in  that 
stage  of  its  development  He  intended  it  to  be,  a  Theocracy ; 
the  Jews  guarded  the  sacred  deposit  of  revelation  with  a  spirit 
of  jealous  exclusiveness ;  they  proudly  excluded  from  a  par- 
ticipation in  their  birthright,  all  the  other  children  of  Adam, 
except  the  few  who,  by  conformity  to  their  national  rites,  re- 
ceived a  partial  adoption  into  the  family  of  Abraham.  This 
being  the  case,  Judaism  in  its  then  existing  form  was  utterly 
unfit  for  universal  diffusion ;  it  was  essentially  a  local  reli- 
gion, the  material  shadow  of  a  better  system  to  come  ;  and 
before  it  could  become  the  faith  of  all  nations,  a  light  to 
lighten  the  Gentiles,  its  pure  moral  and  religious  spirit  needed 
to  be  purged  from  its  Jewish  accidents,  and  to  put  on  a 
more  spiritual  and  universal  form. 

When  the  founder  of.  the  new  dispensation  appeared  in  our 
world,  Judaism  exhibited  in  the  persons  of  its  professors  all 
the  melancholy  symptoms  of  speedy  decay.  All  that  spirit- 
uality of  mind  which  their  fathers  had  manifested,  had 
departed  with  them ;  and  since  faith  no  longer  dwelt  in  the 
hearts  of  the  worshippers,  the  worship  which  they  still  out- 
wardly paid,  was  merely  formal,  burdensome,  and  hypocriti- 
cal. The  outward  forms  of  religion,  which  are  always 
magnified  the  more  as  its  spirit  dies,  were  indeed  kept  up 
with  a  punctilious  and  superstitious  exactness  ;  but  this  robe 
of  external  sanctity,  in  which  the  degenerate  sons  of  the  old 
prophets  paraded  themselves  before  the  world,  too  often 


xiv 


INTRODUCTION. 


covered  hearts,  of  which  ambition,  avarice,  sensuality,  and 
even  scepticism,  were  the  unclean  inhabitants.  Josephus, 
himself  a  Jew,  represents  their  high  priests  and  rulers  as  men 
of  abandoned  character,  who  obtained  their  places  by 
bribery  ;  and  our  Saviour  likens  their  religious  teachers  unto 
whited  sepulchres,  which  indeed  appear  beautiful  without, 
but  within  are  filled  with  dead  men's  bones  and  all  unclean- 
ness. 

Passing  by  the  great  schism  between  the  worshippers  at 
Jerusalem  and  Mount  Gerizim,  the  Jews  proper  were  divided 
into  three  principal  sects,  in  all  of  which  the  formal  prin- 
ciple was  predominant,  though  wearing  on  each  a  widely 
different  garb. 

Of  these  the  Pharisees  were  the  most  numerous,  and  from 
an  affectation  of  superior  sanctity,  which  so  often  imposes 
upon  the  mass,  they  were  by  far  the  most  popular.  Their 
religion,  however,  may  well  be  styled  the  idolatry  of  formal- 
ism. The  temple  and  the  ritual,  Moses  and  the  Rabbins, 
seem  to  have  usurped  in  their  minds  the  place  of  God. 
Their  piety  had  its  seat,  not  in  the  heart,  but  in  the  counten- 
ance. It  consisted  not  in  marks  of  love,  and  spiritual  oneness 
with  their  Maker,  but  in  a  spurious,  lifeless  orthodoxy,  and 
an  ostentatious  round  of  ceremonial  observances.  They 
made  long  prayers  and  devoured  widows'  houses,  they  tith- 
ed the  very  herbs  which  grew  in  their  gardens,  but  omitted 
the  weightier  matters  of  the  law,  judgment,  mercy,  and  faith. 
In  opposition  to  the  Sadducees,  they  indeed  held  to  a  spirit- 
ual interpretation  of  the  sacred  writings  ;  but  instead  of 
regarding  this  as  a  key  to  the  deep  things  of  the  spirit,  they 
only  employed  it  as  an  instrument  for  multiplying  those 
frivolous  and  burdensome  superstitions,  under  which  the 
miserable  Hebrew  was  already  bowed  to  the  earth.  Not 
content  with  even  this,  they  had  elevated  the  glosses  and 
dogmas  of  their  doctors  to  an  authority  equal,  and  even  par- 
amount, to  that  of  the  Word  of  God ;  so  that  their  system  was 
a  miserable  and  unseemly  patchwork  of  things  new  and  old, 
divine  and  human.    "  We  seem  to  stand,"  says  John  Von 


INTRODUCTION. 


XV 


Muller,  speaking  of  it,  "  among  the  ruins  of  a  palace,  in  which 
the  old  architecture  is  so  defaced  by  incongruous  ornaments, 
and  the  huge  columns  so  hidden  under  capitals  of  hideous 
design,  that  we  are  obliged  to  dig  in  order  to  bring  forth  to 
view  the  ancient  workmanship." 

The  Sadducees  were  composed  mostly  of  the  opulent, 
that  class  who  from  the  common  influence  of  that  luxury 
which  accompanies  wealth,  so  often  smother  in  the  enjoy- 
ment of  sense,  the  higher  desires  of  their  nature.  Of  the 
Jewish  Scriptures,  they,  like  the  Samaritan,  received  the  Pen- 
tateuch alone ;  and  they  adhered  so  strictly  to  its  letter,  that 
they  confined  all  its  teachings  to  the  present  world,  and  even 
went  so  far  as  to  maintain  that  there  is  no  spirit  and  no  future 
life.  The  self-invented  and  burdensome  ceremonial  of  the 
Pharisees  they  rejected,  but  inasmuch  as  they  were  equally 
destitute  of  religious  life,  they  were  as  formal  in  the  breach, 
as  their  rivals  were  in  their  observance.  Their  system  was 
a  negative  formalism,  which,  as  all  experience  shows,  is  quite 
as  incompatible  with  a  truly  religious  spirit,  as  that  which  is 
positive.  In  one  point,  however,  resulting  doubtless  from 
their  latitudinarian  views,  they  contrast  favorably  with  their 
more  bigoted  opponents — they  were  less  exclusive  in  their 
feelings,  as  well  as  more  just  and  charitable  in  their  actions. 

The  Essenes  were  composed  of  a  very  different  class,  and 
possessed  a  very  different  character.  In  their  habits  they 
were  quiet,  frugal,  and  industrious ;  and  remote  from  the 
noise  of  cities,  in  distant  agricultural  communities,  they  led 
a  chaste,  inoffensive,  and  contemplative  life.  They  seemed 
to  possess  a  certain  inward  religious  life,  and  they  certainly 
exhibited  in  their  actions  a  degree  of  practical  piety ;  yet 
their  religion  was  too  plainly  of  a  monkish  and  mystical  cast 
to  be  recognized  as  belonging  to  the  same  spiritual  family  with 
that  of  Jesus  Christ.  With  all  their  excellent  qualities,  and  they 
had  many,  there  is  mixed  up  an  outward  asceticism,  a  proud 
spirit  of  separation  from  the  rest  of  mankind,  and  an  undue 
attachment  to  peculiar  forms  as  essential,  utterly  at  variance 
with  the  true  spirit  of  inward  religion. 


xvi 


INTRODUCTION. 


The  vast  multitude  of  Jews,  who  then,  as  now,  were  scat- 
tered over  the  world  in  the  pursuit  of  gain,  seem  chiefly  to 
have  been  Pharisees.  There  were  some,  however,  and 
mostly  in  Egypt,  who  had  imbibed  from  a  long  residence 
abroad,  a  taste  for  the  literature  and  philosophy  of  the 
Greeks.  Some  of  these  Hellenitic  Jews  were  thus  led  to  des- 
pise and  forsake  the  religion  of  their  fathers  ;  but  others,  more 
penetrating,  seeing  the  immense  superiority  of  Judaism  to 
the  systems  of  Paganism,  were  yet  disposed  to  retain  it,  not, 
however,  as  a  Divine  and  soul-purifying  religion,  but  only  as 
the  embodiment  of  their  philosophic  dreams.  These  last, 
therefore,  degraded  God's  wisdom  into  a  mere  echo  of  man's 
carnal  reason ;  and  in  these  philosophising  Jews,  the  pure 
truths  of  the  gospel  encountered  their  most  bitter  and  uncom- 
promising opponents. 

At  length,  in  the  fulness  of  time,  the  Founder  of  the  new 
dispensation,  the  true  light  that  lighteth  every  man  that  com- 
eth  into  the  world,  appeared  upon  our  earth.  The  Word 
was  made  flesh,  and  dwelt  among  us  full  of  grace  and  truth. 
This  event  forms  the  culminating  point  of  all  history ;  it 
opens  a  new  and  more  glorious  era  in  #ie  annals  of  the 
human  race. 

Of  the  early  part  of  the  earthly  career  of  Jesus,  and  the 
peculiar  influences  under  which  his  character  was  formed, 
much  has  been  conjectured,  but  little  is  known.  When 
about  thirty  years  of  age  he  commenced  his  mission  ;  he 
"  began  to  preach,"  says  the  Evangelist,  "  and  to  say  repent, 
for  the  kingdom  of  heaven  is  at  hand." 

A  few  obscure  and  illiterate  men,  whose  hearts  were  drawn 
towards  him  by  the  Spirit,  became  his  disciples,  and  to 
these  he  first  unfolded  the  principles  of  that  spiritual  king- 
dom, which  he  came  to  establish.  The  germ  of  this  kingdom 
is  the  truth,  which  finds  a  response  in  every  bosom,  that  true 
religion  is  a  holy  state  of  heart ;  and  that  to  obtain  it,  the 
natural  man  must  be  born  again  by  the  renewing  of  the 
Holy  Ghost,  and  become  spiritually  a  new  creature.  In  de- 
veloping this  idea  to  the  minds  of  his  humble  followers,  he 


INTRODUCTION. 


xvii 


sought  to  convince  them  of  the  utter  worthlessness  of  all  that 
merely  external  righteousness  in  which  holiness  of  character 
was  then  thought  to  consist.  He  taught  them  that  accept- 
ance and  communion  with  God  were  to  be  enjoyed,  not  in 
the  mechanical  observance  of  outward  religious  forms,  but  in 
the  sincere  exercise  of  those  pure  desires  and  affections  which 
the  Father  of  grace  originates  in  our  hearts.  "  For  I  say  unto 
you  that  except  your  righteousness  shall  exceed  the  righteous- 
ness of  the  Scribes  and  Pharisees,  ye  shall  in  no  case  enter 
into  the  kingdom  of  heaven."  In  this  manner  did  he  seek  to 
purge  religion  from  its  human  and  Jewish  leaven.  In  this 
way  did  he  eliminate  the  divine  principle  of  an  inward  life, 
from  that  mass  of  sensual  observances  which  had  so  long 
buried  it  from  human  sight.  Thus  "  the  most  gracious 
God,"  says  William  Penn,  "  caused  the  light  to  shine  out  of 
darkness,  and  the  day-star  began  to  rise  in  the  hearts  of 
believers,  giving  unto  them  the  knowledge  of  God  in  the 
face  of  his  Son  Jesus  Christ."  "  The  kingdom  of  God," 
said  the  great  teacher,  "  cometh  not  with  observation." 
True  religion  neither  consists  in  nor  depends  upon  anything 
material  or  outward.  It  is,  therefore,  not  to  be  gone  out 
after.  It  is  not  to  be  sought  in  the  temple,  in  the  ritual,  or  in 
the  priest.  But  a  man  who  loves  and  serves  God  in  the 
spirit,  he  is  the  true  worshipper,  whether  he  live  the  life  of 
an  anchorite,  in  some  desert  solitude,  or  ply  his  busy  voca- 
tion on  the  mart  of  some  crowded  city.  "  The  kingdom  of 
heaven  is  within  you — Behold !  the  hour  cometh,  and  now 
is,  when  the  true  worshippers  shall  worship  the  Father  in 
spirit  and  in  truth,  for  the  Father  seeketh  such  to  worship 
him."  And  this  is  the  covenant  which  He  will  make  with 
them :  "  I  will  put  my  laws  into  their  hearts,  and  in  their 
minds  will  I  write  them ;  and  their  sins  and  iniquities  will  I 
remember  no  more." 

For  more  than  three  years  the  good  Shepherd  went  about 
to  seek  and  to  save  the  lost  sheep  of  the  house  of  Israel. 
Patiently  and  assiduously  he  labored  to  instruct  his  country- 
men in  divine  things,  and  to  bring  them  into  that  kingdom 

B 


xviii 


INTRODUCTION. 


where,  guided  by  the  spirit,  they  might  enjoy  not  only  free- 
dom from  the  heavy  burdens  which  iheir  corrupt  priests  had 
imposed  upon  them,  but  a  purer  and  more  exalted  commu- 
nion with  the  Father  of  their  spirits.  To  accomplish  this 
work,  which  had  been  assigned  him  by  the  Father,  he  toiled, 
suffered,  and  died.  Anointed  with  the  Holy  Ghost  and 
with  power,  he  unostentatiously  went  about  doing  good, 
proclaiming  everywhere  the  glad  tidings  of  ihe  kingdom. 
He  healed  the  sick,  he  instructed  the  ignorant,  he  reclaimed 
the  erring,  he  poured  the  balm  of  consolation  into  the  hearts 
of  the  sorrowful,  he  preached  the  gospel  to  the  poor. 

But  whilst  the  light  thus  shone  in  darkness,  the  darkness 
comprehended  it  not.  The  Son  of  Man  was  greeted  with 
such  a  reception  as  an  ignorant  and  ungrateful  world  ever 
gives  to  its  wisest  teachers  and  best  benefactors.  He  came 
unto  his  own,  and  his  own  received  him  not.  The  gentle- 
ness of  his  manners,  the  blamelessness  of  his  life,  the  rich- 
ness of  his  benefactions,  and  the  surpassing  purity  and  sub- 
limity of  his  doctrines  ; — all  this  only  served  to  draw  down 
upon  him  the  envious  hatred  of  a  bigoted  priesthood  and  the 
blind  fury  of  a  deluded  people.  The  malice  of  his  enemie.- 
was  only  satisfied  when  it  had  imbrued  its  guilty  hands  in 
his  innocent  blood.  This  is  the  heir,  said  these  wicked  hus- 
bandmen, let  us  kill  him,  and  the  inheritance  shall  be  ours. 

But  God  oftentimes  causeth  the  wrath  of  man  to  praise 
him,  and  he  oftentimes  employeth  the  opposition  of  the  wick- 
ed as  a  means  of  accomplishing  purposes  which  they  vainly 
would  frustrate.  So  it  came  to  pass.  The  death  of  Christ 
upon  the  cross  proved  the  eternal  salvation  of  a  lost  world. 
This  result  he  had  himself  foretold.  "  Verily  I  say  unto 
you,  except  a  corn  of  wheat  fall  into  the  ground  and  die,  it  abid- 
eth  alone ;  but  if  it  die  it  bringeth  forth  much  fruit.  And  I, 
if  I  be  lifted  up  from  the  earth,  will  draw  all  men  unto  me." 

Little  did  Jewish  priests  and  heathen  rulers  think,  that  in 
nailing  the  unoffending  object  of  their  envy  to  the  cross, 
they  were  taking  the  most  effectual  means  of  spreading  his 
dreaded  doctrines,  and  of  procuring  their  own  speedy  and 


INTRODUCTION. 


xix 


fearful  overthrow!  Little  did  they  imagine,  that  in  shedding 
his  blood,  they  were  planting  that  corn  of  wheat  which 
should  fill  a  famishing  world  with  the  bread  of  spiritual  life  ! 
Yet  so  the  determinate  council  and  foreknowledge  of  God 
had  appointed.  The  corn  of  wheat  died,  and  the  death  of 
Jesus  proved  the  life  of  his  people.  The  Saviour  of  sinners 
was  lifted  up  on  the  cross,  and  the  simple  tale  of  his  suffer- 
ings has  such  an  attractive  power  over  the  human  heart, 
that  millions,  in  every  age  and  clime,  have  been  drawn  by  il 
to  that  cross's  foot. 

God  suffered  not  his  Holy  One  to  see  corruption.  He 
burst  the  cerements  of  death.  He  confirmed  the  hearts  of  his 
weeping  and  bewildered  disciples,  and  directed  them  to  pub- 
lish his  religion  to  all  nations.  He  graciously  assured  them 
of  the  perpetual  guidance  and  indwelling  of  the  Spirit — and 
then  entering  within  the  veil,  he  appeared  before  the  Father, 
as  the  ever-living  High  Priest  of  his  peculiar  people. 

When  Jesus  was  put  to  death,  his  enemies  fondly  sup- 
posed that  spiritual  religion  would  die  with  him.  But 
through  the  mercy  and  appointment  of  God  it  turned  out 
otherwise.  His  doctrines  still  lived  in  the  hearts  of  his  fol- 
lowers. The  infant  Church,  indeed,  presented  to  the  eye  of 
man  the  insignificance  of  that  least  of  seeds  to  which  its 
Founder  had  compared  it :  but  like  the  mustard-seed,  it  pos- 
sessed, in  its  inward  life,  such  a  principle  of  growth,  as  caus- 
ed it,  within  the  lifetime  of  its  first  preachers,  to  overshadow- 
all  lands  with  its  fruitful  branches. 

The  number  of  believers,  convened  at  the  election  of  Mal- 
thias  in  the  place  of  the  unworthy  Judas,  was  only  "  about  a 
hundred  and  twenty ;"  but  so  soon  as  the  day  of  Pentecost, 
"  there  were  added  unto  them  about  three  thousand  souls." 
Shortly  after  this  Peter  addressed  an  immense  concourse  in 
the  porch  of  Solomon,  and  we  are  told  that  "  many  of  them 
which  heard  the  word,  believed;  and  the  number  of  the  men 
was  about  five  thousand."  Alarmed  at  the  rapid  progress  of 
the  new  faith,  the  priests  and  their  adherents  sought  to  arrest 
it  by  force,  but  as  commonly  happens,  this  only  increased  the 


XX 


INTRODUCTION. 


number  of  converts,  "  and  believers  were  the  more  added  to 
the  Lord,  multitudes  both  of  men  and  women."  At  length 
the  Christian  community  became  so  large  that  the  daily  dis- 
tribution of  alms  to  its  poor  members  seriously  interfering 
with  the  more  spiritual  duties  of  the  Apostles,  it  was  found 
necessary  to  appoint  seven  men  to  be  the  almoners  of  the 
Churches'  charities  ;  and  still, we  are  informed,  "the  word  of 
God  increased,  and  the  number  of  the  disciples  multiplied  in 
Jerusalem  greatly  ;  and  a  great  company  of  the  priests  were 
obedient  to  the  faith." 

The  fires  of  persecution,  which  had  been  so  long  pent  up, 
now  burst  forth  upon  the  disciples  with  increased  fury.  The 
Jewish  rulers  seem  hitherto  to  have  adopted  the  more  moderate 
council  of  Gamaliel ;  but  now  the  sword  was  unsheathed  ;  its 
earliest  victim  was  Stephen,  a  man  full  of  faith  and  of  the  Holy 
Ghost,  who  died,  as  became  the  first  Christian  martyr,  pray- 
ing for  his  enemies.  This  ebullition  of  priestly  and  popular 
rage,  which  took  place  probably  about  A.  D.  36,  was  follow- 
ed by  consequences  which  its  authors  had  not  anticipated. 
It  proved  the  means  of  disseminating  yet  more  widely  the 
Christian  faith.  The  disciples  were  dispersed  abroad  through- 
out Judea  and  Samaria,  and  even  travelled  as  far  as  Pheni- 
cia,  Cyprus  and  Antioch ;  and  "  they  that  were  scattered 
abroad  went  everywhere  preaching  the  word." 

About  a  year  subsequent  to  this,  the  cause  of  Christ  receiv- 
ed a  new  impetus,  in  the  conversion  of  Paul.  This  man,  a 
learned  and  eloquent  Jew  of  Tarsus,  who,  by  his  virulent  en- 
mity to  Christians,  had  made  himself  conspicuous  in  this  per- 
secution, now  became  the  most  zealous  and  successful  cham- 
pion of  that  faith  which  he  once  sought  to  destroy.  From 
the  conversion  of  Paul  we  may  date  the  calling  of  the  Gen- 
tiles. For,  although  Christ  had  commanded  his  disciples  to 
preach  the  gospel  to  all  nations,  yet  so  strong  were  their  pre- 
judices as  Jews,  that  the  glorious  truth,  that  Christianity  was 
designed  for  all  mankind,  does  not  seem  to  have  taken  full 
possession  of  their  minds,  until  after  this  event.  The  enlarged 
and  more  spiritual  views  of  Paul  led  them  finally  to  perceive 


INTRODUCTION. 


xxi 


the  full  import  of  their  commission,  and  to  admit  the  heathen 
also  to  a  participation  in  the  blessings  of  the  Spirit.  The 
labors  of  Paul  well  entitle  him  to  be  styled  the  Apostle  of  the 
Gentiles ;  his  laborious  life  was  spent  in  efforts  for  their  sal- 
vation ;  and  as  the  fruit  of  his  toils,  we  behold  Christian  com- 
munities planted  in  most  of  the  principal  cities  of  the  civiliz- 
ed world.  Peter  probably  visited  Babylon,  Asia  Minor,  and 
finally  Rome,  where  he  was  crucified.  Andrew  probably 
labored  on  the  shores  of  the  Black  Sea,  near  the  modern 
Constantinople,  and  perhaps  in  Greece.  Thomas  seems  to 
have  travelled  eastward  to  Parthia,  Media,  Persia  and  Judea. 
Bartholomew  took,  perhaps,  a  more  southern  course,  and 
preached  in  Arabia  ;  while  Matthew  is  reported  to  have  trav- 
elled east,  and  published  the  gospel  in  modern  Persia.^ 
John,  the  beloved  disciple,  after  long  laboring  in  Judea,  fin- 
ished his  career  at  Ephesus,  at  an  advanced  age,  about  A. 
D.  100.  The  closing  scene  of  this  holy  man's  life  presents  a 
beautiful  illustration  of  the  genuine  spirit  of  primitive  Chris- 
tianity. Sensible  that  death  was  near,  he  caused  himself  to 
be  carried  for  the  last  time  into  the  assembly  of  his  brethren  ; 
when  looking  upon  them,  he  lifted  up  his  hands  and  said, 
"  Children,  as  the  Lord  hath  loved  us,  so  I  beseech  you 
always  to  love  one  another;"  and  having  thus  said,  he  laid 
down  his  head  and  expired.f 

Of  the  progress  of  Christianity  for  some  years  after  the 
death  of  the  Apostles,  little  is  definitely  known  ;  yet  it  is  pro- 
bable, from  the  state  of  the  Church  about  the  commencement 
of  the  second  century,  that  their  immediate  successors  were 
as  zealous  and  indefatigable  as  themselves.  Pliny,  the 
Roman  Governor  of  Pontus  and  Bithynia,  in  his  well-known 
letter  to  the  Emperor  Trajan,  about  A.  D.  107,  represents 
Christianity  as  having  been  embraced  by  persons  of  every 
age  and  rank,  and  that,  in  consequence,  the  heathen  temples 
in  those  countries  had  been  forsaken  and  their  sacred  solem- 
nities discontinued.    "  Nor  has  the  contagion  of  this  super- 

*  See  Murdock's  Mosheim,  Vol.  t,  p.  48;  note  by  translator, 
t  John  Von  Muller's  Universal  History,  Vol.  II.,  p.  39. 


xxii 


INTRODUCTION. 


stilion,"  he  adds,  "  seized  cities  only,  but  the  lesser  towns  also, 
and  the  open  country/'  Justin  Martyr,  in  his  "  Apology  for 
Christians,"  addressed  to  Antoninus  Pius,  about  the  middle 
of  the  second  century,  says :  "  There  is  no  race  of  men, 
whether  barbarian  or  Greek,  or  by  whatever  other  name  they 
be  designated,  whether  they  wander  in  wagons,  or  dwell  in 
tents,  amongst  whom  prayers  and  thanksgivings  are  nol 
offered  to  the  Father  and  Creator  of  all,  in  the  name  of  the 
crucified  Jesus."  We  learn  from  Irenseus,  Bishop  of  Lyons, 
about  A.  D.  178,  that  the  light  of  the  gospel  had,  at  that  time? 
been  received  in  Germany,  France,  Spain,  and  Lybia:  and 
Tertullian,  a  few  years  later,  about  A.  D.  198,  declares  that 
Parthia,  Media,  Armenia,  the  Getuli  and  Moors  in  Africa,  all 
the  borders  of  Spain,  many  nations  of  Gaul,  those  parts  of 
Britain  which  were  inaccessible  to  the  Romans,  the  Saima- 
tians,  Dacians,  Germans,  Scythians,  and  other  nations  and 
islands  innumerable,  were  then  subject  to  the  dominion  of 
Christ.  "  We  are  but  of  yesterday,"  he  said,  "  yet  we  have 
tilled  your  empire,  your  cities,  your  islands,  your  castles,  your 
corporate  towns,  your  assemblies,  your  very  camps,  your 
tribes,  your  companies,  your  palace,  your  senate,  your  forum  ; 
— your  temples  alone  are  left  to  you."  "  We  constitute,"  he 
elsewhere  says,  "  almost  the  majority  of  every  town."^ 
Making  all  due  allowance  for  the  natural  exaggeration  of  a 
fervid  rhetoric,  it  appears  from  this  latter  statement,  that  in 
little  more  than  a  century  and  a  half  from  the  death  of  its 
founder,  and  in  spite  of  all  the  fierce  and  bloody  opposition 
it  met  with  from  the  civil  power,  the  Christian  Church  em- 
braced within  its  membership  nearly,  or  quite  half  the  popu- 
lation of  the  Roman  Empire  :  and  that  it  had  also  succeeded 
in  planting  the  standard  of  the  cross  in  lands  where  the  iron 
legions  of  the  Caesars  had  never  forced  their  way.  "  Thus," 
says  Palmer,  "  was  Christianity  destined  to  spring  from  a 
small  and  obscure  beginning,  and  overspread  the  earth  in  the 
luxuriance  of  its  growth.  From  Judea,  the  least  of  the  na- 
tions of  the  earth,  and  from  twelve  of  its  poorest  and  most 
*  See  Palmer's  Ecclesiastical  History,  Chapter  II. 


INTRODUCTION. 


xxiii 


illiterate  children,  '  a  sound  went  into  all  the  earth,  and  words 
unto  the  ends  of  the  world.'  " 

The  primitive  Churches  present  the  singular  spectacle  of  hun- 
dreds of  independent  communities  having  no  visible  confede- 
rate organization,  and  yet  all  constituting  together  a  society 
possessed  of  such  a  real  oneness,  as  the  world  has  never  wit- 
nessed either  before  or  since.  This  strong  yet  invisible  bond 
of  Christian  fellowship  was  spiritual  sympathy,  it  proceeded 
from  the  living  bond  of  each  to  Christ  as  the  Church's  head  ; 
their  common  relationship  to  him  constituted  their  common 
relationship  to  one  another,  and  this  unity  of  the  spirit  bound 
together  the  most  remote  portions  of  Christ's  kingdom  into 
one  holy  and  harmonious  brotherhood.  In  this  relative 
state  of  the  primitive  Churches  as  contrasted  with  that  of  a 
subsequent  age,  we  can  discern  the  radical  antagonism  of 
those  two  principles  of  which  we  have  spoken.  So  long  as 
the  Christian  confederacy  was  purely  a  spiritual  one,  the 
Catholic  Church  was  a  real  unit ;  but  when  men,  dissatisfied 
with  this,  sought  to  establish  some  outward  and  material 
bond,  then  the  spirit  of  unity  departed;  and  Christ's  body, 
which,  while  simply  united  in  him,  had  been,  like  his  ves- 
lure,  seamless,  now  that  it  depended  on  an  outward  and 
sensual  union,  became  torn  asunder,  and  its  members 
estranged  from  each  other,  by  factions  and  schisms. 

But  with  each  independent  body  of  Christians  the  case  was 
different.  A  society,  for  whatever  it  is  to  be  formed,  cannot 
exist  without  laws  commonly  agreed  upon,  understood  and 
enforced.  Each  Church  was  in  the  habit  of  steadily  meeting 
together  for  religious  worship,  new  members  were  to  be  ad- 
mitted, and  unworthy  ones  admonished  or  expelled  ;  hence 
for  the  maintenance  of  order  in  the  Church,  some  form  of  gov- 
ernment must  be  adopted.  In  a  religious  society,  however, 
the  form  of  government  must  always  correspond,  more  or  less, 
to  the  nature  of  the  religion  it  professes.  Hence  we  should 
naturally  expect  that  the  ecclesiastical  polity  of  the  Christian 
church  would  be  conformed  as  far  as  practicable  to  the  spir- 
ituality of  its  doctrine.    "  The  ministration  of  the  law,"  says 


xxiv 


INTRODUCTION. 


John  Milton,  "  consisting  of  carnal  things,  drew  to  it  such  a 
ministry  as  consisted  of  carnal  respects,  dignity,  precedence, 
and  the  like.  And  such  a  ministry  established  in  the  gospel 
as  is  founded  upon  the  points  and  terms  of  superiority,  and 
nests  itself  in  worldly  honors,  will  draw  to  it,  and  we  see  it 
doth,  such  a  religion  as  runs  back  again  to  the  old  pomp  and 
glory  of  the  flesh  ;  for  doubtless  there  is  a  certain  attraction 
and  magnetic  force  betwixt  the  religion  and  the  ministerial 
form  thereof.  If  the  religion  be  pure,  spiritual,  simple,  and 
lowly,  as  the  gospel  most  truly  is,  such  must  the  face  of  the 
ministry  be.  And  in  like  manner,  if  the  form  of  the  minis- 
try be  grounded  in  the  worldly  degrees  of  authority,  honor, 
temporal  jurisdiction,  we  see  with  our  eyes,  it  will  turn  the 
inward  power  and  purity  of  the  gospel  into  the  outward 
carnality  of  the  law  ;  evaporating  and  exhaling  the  internal 
worship  into  empty  conformities  and  gay  shows."*  "We 
accordingly  find,  that  this  essential  connection  between  the 
religion  and  its  forms  of  government,  was  duly  observed  by 
the  early  Christians,  and  that  the  order  which  they  introduced 
into  their  Churches  corresponded  in  its  simple  machinery 
with  the  pure  spirituality  of  the  gospel.  "  The  new  Churches," 
says  the  learned  Gieseler,  "  everywhere  formed  themselves 
on  the  model  of  the  mother  Church  at  Jerusalem.  At  the 
head  of  each  were  the  elders,  all  officially  of  equal  rank, 
though  in  several  instances  a  peculiar  authority  seems  to  have 
been  conceded  to  some  one  individual  from  personal  consider- 
ations. Under  the  superintendence  of  the  elders  were  the 
deacons  and  deaconesses,  and  all  these  (if  they  needed  it) 
received  their  support,  like  the  poor,  from  the  free  contribu- 
tions of  the  Church.  It  was  by  no  means  any  part  of  the 
duty  of  the  elders  to  teach,  although  the  apostle  wishes  that 
they  may  be  apt  to  teach.  The  power  of  speaking  and 
exhortation  was  considered  the  free  gift  of  the  Spirit,  and 
was  possessed  by  many  of  the  Christians,  though  exercised 
in  different  ways."f 

The  comparative  silence  of  the  Scriptures  on  this  subject, 

*  The  Reason  of  Church  Government  urged  against  Prelacy.    Chap.  3. 
t  Gieselefs  Eccles.  Hist.,  Vol.  L,  pp.56,  59. 


INTRODUCTION. 


XXV 


should  lead  us  to  believe  that  the  forms  of  government  and 
worship  adopted  by  the  early  Christian  societies,  were  such 
as  they  had  been  previously  familiar  with  ;  and  that  for  this 
reason,  the  Apostles  who  superintended  the  formation  of  such 
societies  deemed  the  communication  of  any  formal  and 
written  instructions  on  this  head  to  be  wholly  superfluous. 
When  we  remember,  moreover,  that  the  first  Christians  had 
been  Jews,  we  are  naturally  led  to  suppose  that  the  internal 
arrangements  of  their  congregations  would  be  modeled,  as 
far  as  consistent,  after  some  corresponding  institution  in  the 
Jewish  Church.  With  the  outward  pomp  and  magnificence 
of  the  temple  service,  the  spiritual  genius  of  Christianity  had 
no  affinity ;  but  in  the  synagogue  worship,  the  disciples  of 
Christ  found  a  more  simple  and  congenial  institution.  The 
services  of  the  synagogue  were,  moreover,  identified  with  all 
the  religious  habits  and  devout  associations  of  the  pious 
Israelite:  to  the  temple  his  visits  were  few,  and  far  between; 
but  the  synagogue  was  the  place  to  which  he  repaired,  for 
the  worship  of  God,  every  Sabbath  day,  from  infancy  to 
hoary  age.  That  the  Jewish  synagogues  actually  furnished 
the  model  after  which  the  apostolic  congregations  were  gov- 
erned, appears  from  all  the  scriptural  notices  of  their  minis- 
try and  worship  :  "  their  entire  ecclesiastical  polity,"  says  the 
learned  Hugo  Grotius,  "was  strictly  conformed  to  the  model 
of  the  synagogue."  *  This  is  the  opinion  of  all  those  emi- 
nent scholars,  such  as  Vitringa,  Selden,  Lightfoot,  Neander, 
and  others  equally  distinguished,  who  have  made  this  matter 
the  subject  of  their  investigation.  With  regard  to  those  of 
equal  learning,  who  have  arrived  at  a  different  conclusion, 
we  may  fear  that  they  have  been  too  anxious  to  find  prece- 
dents for  their  own  practice,  to  look  upon  primitive  usage 
with  an  impartial  eye.  Prelacy,  tending  as  it  does  to 
the  "  old  pomp  and  glory  of  the  flesh,"  naturally  seeks  for 
a  counterpart  to  itself,  in  the  precedence  of  the  Aaronic 
priesthood,  and  in  the  "  gay  shows  "  and  external  splendors 
of  the  Mosaic  ritual. 

*  Comment,  on  Acts  xi.  30. 


INTRODUCTION. 


Such,  therefore,  was  that  simple  form  of  administration, 
sanctioned  by  the  Apostles,  and  adopted  by  the  primitive 
Christian  form  ;  a  form,  which,  by  its  striking  contrast,  stamps 
the  seal  of  reprobation  upon  all  those  systems  of  latter  times, 
in  which  priestly  ambition  has  lorded  it  over  God's  heritage, 
and  sought  to  dazzle  the  senses  of  the  people  rather  than  to 
feed  their  souls  with  the  bread  of  life.  We  are  not  to  ima- 
gine, however,  that  the  particular  form  of  government  which 
was  then  adopted,  is  binding  in  all  its  details,  and  without 
any  modification,  upon  the  Christian  Church  in  all  ages  and 
under  all  circumstances.  "  Neither  Christ  nor  the  Apostles," 
says  Neander,  "  have  given  any  unchangeable  law  on  this 
subject.  Where  two  or  three  are  gathered  together  in  my 
name,  says  Christ,  there  am  I  in  the  midst  of  them.  This 
coming  together  in  his  name,  he  assures  us,  alone  renders 
the  assembly  well  pleasing  in  his  sight,  whatever  be  the  dif- 
ferent forms  of  government  under  which  his  people  meet. 
Under  the  guidance  of  the  Spirit  of  God,  they  (the  Apostles) 
gave  the  Church  the  particular  organization  which,  while  it 
was  best  adapted  to  the  circumstances  and  relations  of  the 
Church  at  that  time,  was  also  best  suited  to  the  extension  of 
the  Churches  in  their  peculiar  condition,  and  for  the  develop- 
ment of  the  inward  principles  of  their  communion.  But 
forms  may  change  with  every  change  of  circumstances  ;  and 
whenever,  at  a  later  period,  any  form  of  Church  government 
has  arisen  out  of  a  series  of  events  according  to  the  direction 
of  Divine  Providence,  and  is  organized  and  governed  with 
regard  to  the  Lord's  will,  he  may  be  said,  himself,  to  have 
established  it,  and  to  operate  through  it  by  his  Spirit."  % 

But  while  the  particular  forms  of  Church  government  may 
change,  the  principles  of  its  organization  are  at  all  times,  and 
in  every  place,  one  and  unchangeable.  The  great  head  of 
the  Church  has  vested  in  its  members  a  discretionary  power, 
for  the  use  of  which  they  are  responsible,  to  modify  its  forms 
to  meet  their  peculiar  exigencies,  so  that  what  is  the  best 
form,  having  his  sanction,  is  truly  a  Divine  form  :  yet  in 
*  Neanders  Introduction  to  Coleman's  Primitive  Church,  p.  15. 


INTRODUCTION. 


effecting  these  modifications,  they  are  required  always  to 
keep  in  view  the  nature  of  the  Christian  Church  as  a  spi- 
ritual community.  They  must  remember  that,  "if  the 
religion  be  pure,  spiritual,  simple,  and  lowly,  as  the  Gospel 
most  truly  is,  such  must  the  face  of  the  ministry  be ;"  as,  in 
the  primitive  Churches,  all  cumbrous  and  ostentatious  forms 
must  therefore  be  discarded,  the  government  must  be  as 
simple  as  the  maintenance  of  order  will  allow,  and  the  wor- 
ship, avoiding  all  display,  must  be  of  such  a  nature  as  will 
best  promote  the  spirituality  of  the  worshippers,  and  best 
enable  them  to  hold  an  immediate  and  true  communion  with 
the  invisible  Creator. 

Most  unhappily,  however,  this  simplicity  of  organization 
and  of  worship,  as  consonant  with  the  spirituality  of  the 
Christian  faith,  did  not  long  continue.  Priestly  ambition, 
the  prolific  germ  of  all  those  monstrous  evils,  which,  like  so 
many  loathsome  and  destructive  parasites,  have  fastened 
themselves  upon  the  Church,  soon  began  to  display  itself.  It 
was  even  discernible  as  early  as  the  Apostolic  times,  for 
Paul,  in  his  second  letter  to  the  Thessalonians,  speaking 
prophetically  of  the  Roman  Hierarchy,  says,  "the  mystery  of 
iniquity  doth  already  work  ;  only,"  he  adds,  referring  to  pagan 
Rome,  "  he  who  now  hindereth,  will  hinder,  until  he  be 
taken  out  of  the  way." 

In  attempting  to  trace  the  gradual  development  and 
growth  of  the  formal  principle  within  the  bosom  of  the 
visible  Church,  I  will  not  seek  so  much  to  chronicle  the 
names  of  those  sects,  which,  like  bubbles  on  the  surface  of  a 
stagnant  pool,  indicated  the  working  of  inward  corruption, 
as  to  speak  of  what  seems  to  me  to  have  been  the  chief 
cause  of  that  corruption — Ecclesiastical  or  Priestly  despotism. 
For  so  soon  as  they  whom  the  Holy  Ghost  had  made  the 
servants  of  their  brethren,  began  to  carry  themselves  as  a 
distinct  and  superior  caste,  and  to  seek  their  own  aggrandize- 
ment rather  than  the  welfare  of  the  flock,  so  soon  the  lust 
of  power  became  a  corrupting  ulcer  in  Christ's  body, 
exhausting  its  vital  energies  for  its  own  foul  nourishment, 


INTRODUCTION. 


and  covering  its  surface  with  the  vile  and  leprous  crust  of 
dead  formality. 

In  speaking  of  the  internal  arrangements  of  the  primitive 
Churches,  there  is  an  ambiguity  in  the  use  of  the  term  Church, 
at  the  present  day  that  requires  our  notice.  When  the  pre- 
latist  employs  the  term,  he  would  have  you  understand  it  in 
a  diocesan  sense ;  and  he  would  have  you  believe  that  the 
deacons  represent  his  modern  Levites,  the  presbyters  or  elders 
his  modern  priests,  and  the  elder  who  was  chosen  to  preside  in 
the  council  of  his  brethren,  the  president  or  bishop,  as  he  was 
afterwards  called  by  way  of  distinction,  his  modern  diocesan 
prelate.  A  primitive  Church  was  simply  an  assembly,  a  con- 
gregation, or  a  meeting  of  faithful  men.  These  congrega- 
tions were  all  independent ;  they  were  bound  together  by  no 
outward  confederate  organization,  and  the  only  bond  which 
united  them,  as  the  members  of  one  spiritual  fraternity,  was 
the  bond  of  a  common  faith.  There  being  nothing  answer- 
ing to  a  diocesan  organization,  there  was  of  course  no  office 
answering  to  that  of  a  diocesan  superintendant.  Even  the 
Apostles  who  had  a  general  care  of  the  Churches,  and  to 
whose  extraordinary  office  it  pertained  to  settle  the  usages 
of  the  Church  at  large,  arrogated  to  themselves  no  higher 
ecclesiastical  rank,  than  that  of  co-presbyters  in  each  particular 
Church.  The  presbyters  or  bishops,  for  these  terms  are  inter- 
changeable and  designate  the  same  class  of  men,  constituted 
the  eldership  of  a  single  congregation,  beyond  which,  unless 
through  courtesy,  or  in  the  founding  of  new  societies,  they 
enjoyed  no  official  prerogative.  It  was  not  their  special 
province  to  teach,  which  was  regarded  as  the  free  gift  of  the 
Spirit,  but  to  oversee  the  spiritual  affairs  of  the  religious 
community.  To  this  office  they  were  chosen  by  the  suffrages 
of  the  Church,  and  they  were  solemnly  inducted  into  it  by 
the  imposition  of  the  hands  of  the  elderhood.  This  last  cere- 
mony, however,  unlike  modern  Episcopal  ordination,  which 
professes  to  convey  a  spiritual  title  to  the  office,  was  probably 
nothing  more  than  a  public  prayer  that  God  would  grant 
grace  to  the  newly  elected  elder  to  discharge  with  faithful- 


INTRODUCTION. 


xxix 


ness  the  duties  of  his  station.  The  members  of  the  Congre- 
gational presbytery  were  all  of  equal  rank  and  possessed  of 
equal  authority;  but  one  of  their  number  was  chosen  tempo- 
rarily, and  sometimes  from  personal  considerations  perma- 
nently, to  preside  over  their  assembly ;  this,  however,  gave 
the  presiding  presbyter  no  official  standing  over  his  brethren, 
he  was  still  a  simple  elder,  and  merely  "  primus  inter  pares," 
first  among  his  equals. 

But  soon  the  mystery  of  iniquity  began  to  work,  and  the 
love  of  power,  which  is  so  naturally  engendered  by  its  pos- 
session, began  to  discover  itself  in  the  rulers  of  the  Church. 
In  some  irregular  way,  the  title  of  bishop,  which  at  first  was 
given  to  all,  came  to  be  appropriated  to  the  presiding  pres- 
byter ;  and  that  office  which  he  held  by  the  common  con- 
sent of  his  brethren,  he  soon  began  to  claim  as  his  by  a  Divine 
right.  The  privilege  of  public  teaching  gradually  passed 
into  the  hands  of  the  elders,  and  distinction  now  began  to 
obtain  between  the  laity  and  the  clergy ;  and  the  presbyters, 
with  the  bishop  at  their  head,  began  to  assume  the  preroga- 
tives of  a  class  wholly  distinct  and  superior  to  the  common 
members  of  the  congregation.  Now  the  idea  of  the  Mosaic 
priesthood  began  to  creep  into  the  Church;  the  customary 
form  of  consecration  to  the  offices  began  to  have  a  certain 
mystic  influence ;  the  clergy  were  regarded  as  the  medium 
of  communication  between  God  and  the  people ;  and  the 
ceremonial  pomp  of  the  temple  began  to  supplant,  in  a  mea- 
sure, the  naked  simplicity  of  the  synagogue.  As  the  congre- 
gation enlarged,  new  congregations  would  be  formed  both 
in  the  city  and  surrounding  country.  Over  these  the  bishop  of 
the  parent  society  would  naturally  claim  and  exercise  some 
jurisdiction,  and  in  this  way,  diocesan  episcopacy  doubtless 
took  its  rise.  Soon  we  find  another  grade  in  the  Hierarchy 
gradually  obtaining  ground,  namely,  that  of  provincial  pri- 
mate or  metropolitan.  Provincial  Synods,  after  the  close  of 
the  second  century,  were  held  in  most  of  the  provinces,  once 
or  twice  every  year.  As  these  were  commonly  convened  in 
the  principal  city  of  the  province,  the  bishop  of  that  city  of 


XXX 


INTRODUCTION. 


course  presided ;  and  in  this  way  these  bishops,  hence  styled 
metropolitans,  came,  first  by  usage,  and  then  by  law,  to  exer- 
cise a  sort  of  superintendence  over  the  others.  In  addition 
to  these  we  gradually  find  the  bishops  of  the  three  great 
cities  of  the  Roman  empire  considered  as  the  head  of  the 
Church,  and  assuming  the  more  pompous  title  of  patriarchs  ; 
these  were  the  bishops  of  Rome,  Alexandria  and  Antioch  ; 
while  *the  first,  the  Roman  Pontiff,  began  already,  as  early  as 
the  days  of  Cyprian,  to  be  tacitly  acknowledged  as  the  prince 
of  Patriarchs,  the  sole  earthly  head  of  the  Christian  Church. 

Early  in  the  fourth  century  Christianity  became  the  domi- 
nant religion  of  the  Roman  empire,  and  Constantine  the 
Great  openly  favored  the  new  faith  as  early  as  A.  D.  319, 
but  after  he  became  sole  emperor  by  the  defeat  and  banish- 
ment of  his  colleague,  Licinius,  A.  D.  322,  the  union  of  the 
Church  and  state  was  fully  and  formally  consummated. 
This  union,  while  it  relieved  Christians  from  their  civil  dis- 
abilities, proved,  as  it  always  does,  most  disastrous  to  the 
internal  purity  and  spirituality  of  the  Church.  Caesar 
usurped  the  place  of  Christ ;  the  Church  dwindled  into  the 
mere  satellite  of  the  temporal  power;  the  highest  ecclesiasti- 
cal preferments  were  awarded,  not  to  the  most  deserving,  but 
to  the  personal  favorites  of  the  prince;  the  people  wen- 
stripped  of  their  ancient  rights,  and  degraded  into  the  men- 
vassals  of  a  voluptuous,  arrogant,  and  too  often,  a  dissolute 
clergy  ;  he,  who  had  hitherto  proved  a  check  upon  priestly 
ambition,  was  now  taken  out  of  the  way,  and  the  very  idea 
of  a  spiritual  kingdom  was  now  merged  and  forgotten  in 
that  of  an  outward  imperious,  domineering  hierarchy.  Nor 
was  the  power  of  these  lords  of  God's  heritage  restricted 
merely  to  things  spiritual ;  they  also  claimed  and  exercised 
absolute  jurisdiction  over  the  temporal  affairs  of  their  down- 
trodden flocks.  The  primitive  custom  of  referring  their  dif- 
ferences to  the  arbitration  of  elders,  that  they  might  thus 
avoid  the  necessity  of  going  to  law  before  the  unbelievers, 
came  in  time  to  be  claimed  by  the  clergy,  and  yielded  by 
the  people,  as  a  Divine  right,  pertaining  to  the  priestly  office. 


INTRODUCTION. 


xxxi 


This  claim,  so  arrogant  and  unfounded,  the  Empire  ratified 
by  law,  so  that  now  the  bishops  became  not  only  lords  spi- 
ritual, but  lords  temporal.  From  ihe  decisions  of  these 
ecclesiastical  tribunals,  moreover,  there  was  no  appeal ;  the 
civil  magistrate  was  bound  to  execute  their  decrees;  and 
while  they  could  overrule  the  proceedings  of  the  secular 
courts,  their  own  were  not  liable  to  be  overruled  by  any. 

Constantine,  as  the  head  of  the  Church,  assumed  the  right, 
which,  as  it  tended  to  their  aggrandizement,  was  easily  ac- 
quiesced in  by  the  clergy,  of  effecting  certain  modifications 
in  the  outward  slructure  of  the  sacerdotal  body.  "  And  as 
he  wished,  for  various  reasons,  to  adapt  the  ecclesiastical 
administration  to  that  of  the  Commonwealth,  it  became 
necessary  that  new  grades  of  honor  and  pre-eminence 
should  be  introduced  among  the  bishops.  The  princes 
among  the  bishops,  were  those  who  had  before  held  a  pre- 
eminent rank,  namely,  the  bishops  of  Rome,  Alexandria,  and 
Antioch ;  with  whom  the  Bishop  of  Constantinople  was 
joined,  after  the  imperial  residence  was  transferred  to  that 
city.  These  four  prelates  answered  to  the  four  praetorian 
prefects  created  by  Constantine,  and  perhaps  even  in  this 
century,  bore  the  Jewish  title  of  Patriarchs.  Next  to  these 
were  the  exarchs,  corresponding  with  the  civil  exarchs,  and 
presiding  each  over  several  provinces.  The  Metropolitans 
came  next,  who  governed  only  single  provinces.  After 
them  ranked  the  Archbishops,  who  had  the  inspection  only 
of  certain  districts  of  country.  The  Bishops  brought  up  the 
rear ;  whose  territories  were  not  in  all  countries  of  the  same 
extent,  being  in  some  more  extensive,  and  in  others  confined 
to  narrower  limits."^  A  church  government  so  well  fitted  to 
foster  worldly  ambition,  and  to  deaden  all  the  spiritual  feel- 
ings of  the  clergy,  could  not  fail  to  exert  a  most  unhappy 
and  corrupting  influence  upon  Christian  worship.  Augus- 
tine, towards  the  close  of  this  century,  accordingly  observes, 
that  the  yoke  once  laid  upon  the  Jews,  was  more  support- 
able, than  that  laid  on  many  Christians  in  his  age.  For  not 
*  Murdock's  Mosheim,  Vol.  I.,  p.  232. 


xxxii 


INTRODUCTION. 


content  with  an  imitation  of  the  Jewish  ritual,  the  rites  and 
institutions  of  paganism  were  also  adopted  into  the  services 
of  the  sanctuary ;  the  priests  hoping  by  this  similarity  of 
forms  to  induce  the  heathens  to  embrace  with  greater  readi- 
ness the  new  religion.  Christianity  soon  became,  not  merely 
a  baptized  Judaism,  but  what  was  worse,  baptized  Paganism. 
The  dignitaries  of  the  Church  began  to  assume  an  outward 
pomp,  corresponding  to  the  greatness  of  their  ghostly  author- 
ity. They  began,  in  imitation  of  the  Aaronic  and  heathen 
priesthood,  to  adopt  their  robes  and  crosiers,  their  mitres  and 
tiaras.  The  temples,  as  their  churches  began  to  be  called 
(and  some  of  them  had  formerly  been  the  scenes  of  pagan 
solemnities),  were  adorned  with  pictures  and  images,  wax 
tapers,  and  costly  ornaments,  in  magnificent  profusion. 
While  answering  to  all  this,  on  feast-days  and  fast-days, 
which  now  began  to  multiply,  the  senses  of  the  people  were 
dazzled,  and  their  superstitious  feelings  excited,  by  the  exhi- 
bitions of  an  unmeaning  but  imposing  ceremonial.  Piety 
now  consisted  in  mere  outward  conformities  and  observ- 
ances. Celibacy,  especially,  was  regarded  as  the  most  an- 
gelic of  virtues ;  and  multitudes  of  mistaken  men  and  women 
rupturing  all  the  ties,  and  forsaking  all  the  enjoyments  and 
engagements  of  social  life,  sought  to  win  the  highest  crown 
of  moral  purity,  by  dreaming  away  their  days  in  idleness, 
amid  the  silence  of  some  frightful  desert.  Thus  did  the 
gospel,  to  use  the  strong  language  of  the  great  Milton, 
"  through  the  grossness  and  blindness  of  her  professors,  and 
the  fraud  of  deceivable  traditions,  drag  so  downwards,  as  to 
backslide  one  way  into  the  Jewish  beggary  of  old  cast  rudi- 
ments, and  stumble  forward  another  way  into  the  new  vomit- 
ed paganism  of  sensual  idolatry ;  attributing  purity  or  im- 
purity to  things  indifferent,  that  they  might  bring  the  inward 
acts  of  the  spirit  to  the  outward  and  customary  eye-service  of 
the  body,  as  if  they  could  make  God  earthly  and  fleshly, 
because  they  could  not  make  themselves  heavenly  and  spi- 
ritual ;  they  began  to  draw  down  all  the  divine  intercourse 
betwixt  God  and  the  soul,  yea,  the  very  shape  of  God  him- 


INTRODUCTION. 


xxxiii 


himself  into  an  exterior  and  bodily  form,  urgently  pretending 
a  necessity  and  obligement  of  joining  the  body  in  a  formal 
reverence,  and  worship  circumscribed ;  they  hallowed  it,  they 
fumed  it,  they  sprinkled  it,  they  bedecked  it,  not  in  robes  of 
pure  innocency,  but  of  pure  linen,  with  other  deformed  and 
fantastic  dresses,  in  palls  and  mitres,  gold  and  gewgaws, 
fetched  from  Aaron's  old  wardrobe,  or  the  flamen's  vestry  ; 
then  was  the  priest  set  to  con  his  motions  and  his  postures, 
his  liturgies  and  his  lurries,  till  the  soul  by  this  means  of 
overbodying  herself,  given  up  justly  to  fleshly  delights,  bated 
her  wing  apace  downward ;  and  finding  the  ease  she  had 
from  her  visible  and  sensuous  colleague,  the  body,  in  per- 
formance of  religious  duties,  her  pinions  now  broken  and 
flagging,  shifted  off  from  herself  the  labor  of  high  soaring  any 
more,  forgot  her  heavenly  flight,  and  left  the  dull  and  droil- 
ing  carcase  to  plod  on  in  the  old  road,  and  drudging  trade  of 
outward  conformity."* 

We  have  seen  that  the  primitive  Churches  were  distinct 
societies ;  and,  that  while  they  were  all  members  of  one 
body,  they  were  still  united  by  no  bond  of  a  material  nature. 
But  when  the  clergy  came  to  be  regarded  as  a  distinct  and 
superior  caste,  and  when  the  presidents  of  the  primitive  con- 
gregations had  assumed  the  title  and  authority  of  diocesan 
bishops,  then  there  began  to  prevail  in  the  Church  the  notion 
of  an  outward  unity,  one  which  must  consist  in  the  relation 
of  each  Church,  through  its  bishop,  with  some  visible  centre 
of  Catholic  unity;  and  in  determining  where  that  centre 
should  be,  it  was  generally  agreed  to  place  it  in  the  Church 
of  Rome,  or  rather  in  the  bishops  of  that  powerful  diocese. 

Upon  the  alleged  Apostolic  primacy  of  Peter,  in  connection 
with  the  pretence  that  he  was  the  first  Bishop  of  Rome,  the 
Roman  Bishop  appears  very  early  to  have  grounded  a  claim 
to  the  earthly  head  of  the  Christian  Church.  Either  for  these 
reasons,  or  because  Rome,  the  rich  and  imperial  city,  was 
the  centre  of  political  power,  this  proud  title  of  univer- 
sal bishop,  though  without  any  corresponding  jurisdiction, 

*  Milton's  "  Reformation  in  England,"  Book  i. 

c 


xxxiv 


INTRODUCTION, 


was  very  generally  conceded  to  the  Roman  prelaie.  From 
tills  early  period,  doubtless,  the  growing  ambition  of  these 
Pontiffs  began  to  indulge  itself  in  those  splendid  dreams  of 
dominion,  which  after  ages  so  fulJy  realized  ;  and  from  this 
commenced  that  long  series  of  successful  usurpations,  which 
at  length  changed  a  simple  pastor  on  the  banks  of  the  Tiber, 
into  the  mightiest  potentate  of  Christendom.  "  The  Romish 
system,"  says  Archbishop  Whately,  "  rose  insensibly,  like  a 
young  plant  from  the  seed,  making  a  progress  scarcely  per- 
ceptible from  year  to  year,  till  at  length  it  had  fixed  its  root 
deeply  in  the  soil,  and  spread  its  baleful  shade  far  around." 

The  Churches  of  Asia  Minor  observed  the  festival  of  Eas- 
ter on  a  different  day  from  the  rest  of  the  Christian  world  ; 
and  this  circumstance  furnished  Victor,  Bishop  of  Rome, 
A.  D.  190,  with  a  pretext  for  the  exercise  of  his  episcopal 
authority.  Having  first  addressed  to  those  Churches  an  im- 
perious epistle,  which  they  disregarded,  he  next  proceeded  to 
excommunicate  them  from  the  Catholic  Church.  This  arro- 
gant assumption  of  power  was,  of  course,  indignantly  and 
perseveringly  resisted ;  yet,  as  we  learn  from  Tertullian,  the 
Romish  bishops  continued  to  issue  peremptory  edicts  in 
ecclesiastical  matters,  and  began  already,  like  their  modern 
successors,  to  justify  their  encroachments  by  appeals  to  the 
authority  of  their  predecessors  in  the  Apostolic  chair.  About 
the  middle  of  the  third  century,  we  find  on  record  another 
instance  of  their  ambitious  pretensions.  Two  Spanish  bish- 
ops, having  been  deposed  by  the  provincial  Synod,  Stephen, 
Bishop  of  Rome,  reversed  the  decision  and  reinstated  them 
in  their  episcopal  office.  The  Spanish  clergy  referred  the 
matter  to  the  arbitration  of  the  Synod  of  North  Africa,  in 
whose  name  Cyprian  declared  the  decision  of  the  Roman 
Bishop  to  be  invalid.  Not  at  all  daunted  by  this  resistance, 
Stephen  shortly  after  attempted  to  impose  upon  this  very 
Church  of  Africa,  in  connection  with  those  of  Asia  Minor, 
the  tradition  of  his  Church  with  respect  to  the  baptism  admi- 
nistered by  heretics.  And  on  their  refusing  to  receive  it  as 
a  rule,  he  formally  excluded  them  from  his  communion,  and 


INTRODUCTION. 


XXXV 


forbade  the  members  of  his  diocese  to  receive  their  deputies 
into  their  houses.  Cyprian,  Bishop  of  Carthage,  who  was  again 
the  organ  of  remonstrance,  stoutly  protested  against  this  gross 
encroachment  upon  the  rights  of  independent  Churches  ;  he 
does  not  indeed  deny  the  primacy  of  the  Roman  Bishop,  as 
the  successor  of  Peter,  but  maintains,  that  his  primacy  was 
one,  not  of  authority,  but  of  simple  precedence. 

Thus  matters  stood  when  Constantine  the  Great  consti- 
tuted the  Bishops  of  Rome,  Antioch,  Alexandria,  and  Con- 
stantinople, the  four  great  centres  of  Catholic  unity.  The 
first  rank  was,  however,  for  several  reasons,  assigned  to  the 
Bishop  of  Rome.  In  determining  the  relative  dignity  of 
their  bishops,  the  Churches  of  the  West  and  East  proceeded 
upon  different  principles.  But  both  these  principles  concur- 
red to  give  the  Roman  Patriarch  preeminence  over  his 
brethren.  In  the  West,  where  Rome  was  the  only  city  in 
which  a  Church  had  been  founded  by  an  Apostle,  the  first 
rank  was  assigned  to  an  Apostolic  Church  ;  but  in  the  East, 
where  many  Churches  had  been  planted  by  Apostles,  the 
standing  of  a  bishop  was  determined  by  the  importance  of  the 
city  in  which  he  presided.  While  the  Western  Churches, 
therefore,  placed  the  Bishop  of  Rome  above  all  others,  as  the 
successors  of  the  two  chief  Apostles,  and  as  the  head  of 
their  only  Apostolic  Church ;  the  Eastern  Churches,  also, 
according  to  their  own  principle,  could  not  but  concede  to  him 
the  same  rank,  as  bishop  of  the  first  city  in  the  world. 

But  Rome  was  not  satisfied  with  mere  titles,  she  wished 
to  sway  the  sceptre  as  well  as  wear  the  crown.  Accord- 
ingly the  council  of  Sardica,  convened  by  the  pontiff  Julius, 
A  D.  344,  decreed  that  all  condemned  bishops  might  appeal 
for  a  new  trial  to  the  Bishop  of  Rome.  This  famous  decree, 
which  is  regarded  by  Romanists  as  the  first  of  those  steps  by 
which  the  successors  of  Peter  mounted  into  the  papal  throne, 
is,  however,  of  very  doubtful  authority  ;  but  even  admitting  its 
genuineness,  this  assembly,  called  by  a  Roman  bishop,  and 
numbering  few  from  the  East  among  its  members,  was  not  a 
general  but  a  Western  council.    Indeed  this  ecclesiastical 


xxxvi 


INTRODUCTION. 


decision  seems  to  have  had  but  little  weight  at  the  time, 
since,  some  thirty  years  later,  we  find  the  Emperor  Gratian, 
at  the  instance  of  the  Roman  Church,  issuing  another  decree 
to  the  same  purpose.  But  what  principally  served  to  extend 
the  authority  of  the  Roman  pontiffs  in  the  West,  was  the  cus- 
tom of  referring  to  them  as  the  head  of  the  only  Apostolic 
Church  of  their  region,  all  questions  concerning  the  Apostolic 
customs  and  doctrines.  This  gave  thein  an  opportunity, 
which  they  failed  not  to  improve,  to  impose  their  own  tradi- 
tions upon  other  Churches  as  the  only  rule  by  which  all  mat- 
ters of  faith  and  usage  were  to  be  definitely  settled.  Another 
circumstance  which  gave  great  prominence  to  the  patriarch 
of  Rome  at  this  time,  bolh  in  the  West  and  East,  was  the 
fact  that  he  was  almost  the  only  organ  of  communication 
between  these  two  great  divisions  of  the  Church.  Hence 
there  was  no  great  controversy  in  the  East  in  which  both 
parties  did  not  seek,  by  their  servile  flatteries,  to  gain  the 
Roman  pontiff  as  the  representative  of  the  Western  Churches. 
The  influence  which  he  was  thus  enabled  to  exert,  we  can 
discern  in  the  decision  of  the  Arian  question  at  the  council  of 
Nice,  A.  D.  325;  and  wc  finally  behold  him,  A.  D.  451, 
presiding  by  his  legates  over  the  general  council  of  Chalce- 
don.  The  Bishops  of  Rome  also  contrived  to  derive  advan- 
tage from  the  disputes,  which  from  time  to  time  arose 
between  different  prelates  as  to  precedence  and  jurisdiction. 
In  this  way,  by  promises  of  their  assistance,  they  adroitly 
managed  to  appoint  vicars  of  the  Apostolic  See  in  Thessalo- 
nica,  Gaul  and  Spain,  and  thus  greatly  extended  the  authority 
of  the  Roman  Church. 

But  Rome,  with  true  carnal  instinct,  always  sought  to  gain 
her  ambitious  ends  by  courting  the  favor  of  the  temporal 
power.  We  have  already  noticed  the  edict  of  Gratian  con- 
firming the  decree  of  the  council  of  Sardica,  and  now  she 
obtained  another  from  Valentinian  the  Third,  A.  D.  445,  by 
which  the  Roman  bishop  was  made  sole  head  of  the  whole 
Western  Church.  From  Justinian  she  appears  to  have  ob- 
tained still  larger  concessions.    That  emperor,  A.  D.  533,  in 


INTRODUCTION.  XXXVii 

a  letter  to  Pope  John  the  Second  (for  by  this  time  the  Roman 
bishops  had  assumed  this  title  as  exclusively  their  own)  ad- 
dresses the  pontiff  as  "  the  head  of  all  the  holy  Churches." 
"  For  we  cannot  suffer,"  he  says,  "  that  anything  pertaining 
to  the  state  of  the  Churches,  however  manifest  and  indubita- 
ble, should  be  done  without  the  knowledge  of  your  holiness, 
who  is  the  head  of  all  the  holy  Churches  ;  since  in  all  things, 
as  we  have  said,  we  desire  to  promote  the  honor  and  author- 
ity of  your  See."^  Justinian  probably  meant  all  this  to  be  a 
mere  compliment,  but  the  Roman  bishop  construed  it 
into  something  far  more  substantia],  and  it  served  most 
unquestionably  greatly  to  strengthen  his  title  to  univer- 
sal supremacy.  Unbounded,  therefore,  was  the  indignation 
of  Pope  Gregory  the  Great,  and  vehement  were  his  protest- 
ations, when  John,  patriarch  of  Constantinople,  A.  D.  587, 
with  the  sanction  of  the  Emperor  Mauricius,  assumed  the 
title  of  universal  patriarch.  And  when  Mauricius  was  mur- 
dered, A.  D.  602,  by  the  centurion  Phocas,  he.  hastened  to 
congratulate  that  execrable  and  blood-stained  usurper  as  the 
honored  instrument  of  Providence  to  avenge  the  wrongs  of 
St.  Peter.  Phocas  repaid  the  fulsome  flattery  of  Gregory  by 
granting  to  his  successor  Boniface  the  Third,  a  decree  that 
the  Apostolic  See  of  Peter  should  henceforth  be  the  head 
of  all  the  Churches. 

But  the  time  had  now  come,when  the  Roman  Church  ceased 
to  be  dependent  for  its  advancement  upon  the  favor  of  the 
Eastern  emperors.  "Already,"  says  Merle  d'Aubigne,  "the 
forests  of  the  north  had  poured  forth  the  most  effectual  pro- 
moters of  papal  power.  The  barbarians  who  had  invaded  the 
West,  and  settled  themselves  therein — but  recently  converted  to 
Christianity — ignorant  of  the  spiritual  character  of  the  Church, 
and  feeling  the  want  of  an  external  pomp  of  religion,  pros-, 
trated  themselves  in  a  half  savage  and  half  heathen  state  of 
mind,  at  the  feet  of  the  chief  priest  of  Rome.  First  the 
Vandals,  then  the  Ostrogoths,  a  short  time  after  the  Burgun- 
dians  and  the  Alains,  then  the  Visigoths,  and  at  last  the 
*  Gieseler's  Eccles.  Hist.  vol.  I.,  sec.  115,  note  23. 


xxxviii 


INTRODUCTION. 


Lombards  and  the  Anglo-Saxons,  came  bowing  the  knee  to 
the  Roman  pontiff.  It  was  the  sturdy  shoulders  of  the  idol- 
atrous children  of  the  north  which  elevated  to  the  supreme 
throne  of  Christendom  a  pastor  of  the  banks  of  the  Tiber."* 
Rome,  in  her  new  position,  still  sought  to  rise,  by  allying 
herself  with  princes;  and  now  (A.  D.  752)  playing  the  same 
part  with  Pepin  which  she  had  formerly  done  with  Phocas, 
she  obtained,  as  the  reward  of  her  subserviency,  not  merely 
spiritual,  but  temporal  sovereignty.  Pepin,  mayor  of  the 
palace,  son  of  that  Charles  Martel  who,  near  Tours,  had 
vanquished  Abderahman  and  his  Saracens,  and  saved  Europe 
from  the  yoke  of  Mohamed,  had  usurped  the  throne  of 
France,  by  deposing  his  sovereign,  Childeric  the  Third.  Pope 
Stephen  the  Third  confirmed  his  usurpation,  by  giving  it  the 
sanction  of  his  Apostolic  authority;  and  Pepin,  in  return, 
marched  an  army  into  Italy,  defeated  the  Lombards,  and 
bestowed  upon  Stephen  and  his  successors  the  exarchate  of 
Ravenna. 

Charlemagne  succeeded  his  father  Pepin  on  the  throne  of 
France,  A.  D.  768  ;  and  difficulties  having  occurred  between 
the  papal  see  and  the  Lombards,  that  sovereign  wrested  from 
the  king  of  Lombardy  his  remaining  possessions,  and  an- 
nexed Italy  to  his  empire,  confirming  and  enlarging,  however, 
all  the  gifts  of  his  father  to  the  Roman  Church.  We  again 
find  him,  A.D.  779,  adding  to  the  plenitude  of  priestly  power, 
by  granting  tithes  to  the  clergy,  much  against  the-will  of  ihe 
people ;  and  also  by  granting  lands  to  each  Church,  to  be 
held  by  the  religious  orders  without  rent  or  taxes.  Again 
hastening  to  Rome,  to  rescue  Pope  Leo  the  Third  from  the 
fury  of  a  popular  tumult,  that  pontiff  placed  upon  the  king's 
head,  he  being  present  at  public  worship,  the  imperial  crown, 
.and  proclaimed  him,  on  Christmas-day  A.  D.  800,  Emperor 
of  the  West.  The  pope,  whose  election  by  the  people  was 
now  confirmed  by  the  emperor,  was  after  this  invested  with 
the  temporal  administration  of  the  Roman  territory  as  a  fief 
of  the  empire.    The  act  of  investment  ran  thus :  "  By  this 

*  Hist.  Reform.  Germany  and  Switz.,  vol.  L,  p.  23. 


INTRODUCTION. 


xxxix 


our  deed  of  confirmation,  we  bestow  upon  the  holy  Peter, 
and  on  the  Paschalis,  steward  of  the  Apostle,  and  universal 
bishop,  and  on  all  thy  successors  in  office,  the  city  and  the 
dukedom  of  Rome,  and  their  domain  in  hills  aad  plains,  as 
you  have  heretofore  possessed  them,  with  the  reservation  of 
our  supreme  sovereignty,  without  prejudice  or  invasion  on 
our  part  of  the  spiritual  and  temporal  constitution."*  A.  D. 
816.  To  obtain  this  concession,  the  pope  had  exhibited  to 
the  emperor  a  forged  grant  of  Constantine,  conveying  to  the 
papal  see  Rome  and  its  adjacent  territories,  which  fraud  ac- 
counts, doubtless,  for  that  clause  in  the  act,  "  as  you  have 
heretofore  possessed  them." 

The  popes,  by  thus  prostituting  their  sacerdotal  power  to 
serve  the  ends  of  princes,  had  become  temporal  sovereigns  : 
still  they  affected  to  receive  these  royal  donations,  not  so 
much  as  gifts,  as  the  restoration  of  their  ancient  and  divine 
rights.  About  this  time,  were  forged  the  pretended  decretals 
of  Isidorus — a  collection  of  the  alleged  decrees  of  the  first 
popes,  which,  in  that  age  of  ignorance,  served  greatly  to  mag- 
nify the  papal  chair ;  investing  it  not  only  with  supreme 
power  in  spiritual  affairs,  but  also  asserting  its  independence 
and  superiority  to  all  earthly  potentates.  We  accordingly 
find  Pope  John  the  Eighth,  A.  D.  875,  openly  claiming  and 
exercising  his  divine  prerogative  to  bestow  crowns  and  king- 
doms as  the  gifts  of  the  Church.  On  the  death  of  Louis  the 
Second,  that  pontiff,  in  opposition  to  the  claims  of  Lewis  of 
Germany,  conferred  the  imperial  crown  of  Charlemagne 
upon  Charles  the  Bald. 

Under  the  pontificate  of  Nicholas  II.,  A.  D.  1059,  the  papal 
see  advanced  another  very  important  step  towards  absolute 
power.  Making  use  of  the  pretext  that  popular  elections 
gave  rise  to  tumults  and  riots,  the  right  of  choosing  the  popes 
was  wrested  from  the  people  and  vested  in  the  college  of 
cardinals;  and  soon  after  the  imperial  confirmation  was 
also  dispensed  with,  and  the  pope  inducted  into  office,  with- 
out the  sanction  or  even  knowledge  of  his  feudal  sovereign. 

*  Miiller's  Univers.  Hist,  vol.  II.,  p.  156. 


xl 


INTRODUCTION. 


The  originator  of  these  important  measures  was  doubtless 
the  celebrated  Hildebrand,  a  Tuscan  monk  of  extraordinary 
abilities  and  boundless  ambition,  who  afterwards  wore  the 
tiara  himself  under  the  name  of  Gregory  VII.  This  won- 
derful man,  with  intellectual  resources  equal  to  the  greatest 
undertakings,  and  possessed  of  that  inflexible  decision  of 
character  which  always  ensures  success,  spent  his  whole 
pontificate  in  efforts  to  enlarge  the  jurisdiction, and  augment 
the  opulence  of  the  Roman  See.  He  sought  to  subject  the 
whole  Church  to  the  will  of  the  Pontiff  and  to  deprive  tem- 
poral sovereigns  of  all  interference  with  the  preferments,  pro- 
perty or  revenues  of  the  Church ;  in  a  word,  to  reduce  all 
the  sovereignties  of  the  world  to  fiefs  and  tributaries  of 
Peter's  chair.  The  iron  will  of  Gregory  was  able  to  carry 
out  the  schemes  of  aggrandizement  which  his  towering  ambi- 
tion had  projected;  and  we  accordingly  behold,  A.  D.  1077, 
the  Emperor  Henry  IV.  appeasing  the  displeasure  of  this 
imperious  pontiff  by  standing  before  his  castle  three  days  in 
the  depth  of  winter  bare-headed  and  bare-footed,  and  by 
humbly  kissing  his  feet  in  token  of  abject  submission.  Thus 
"  papal  Rome  improved  upon  imperial ;  she  made  the  tiara 
stronger  than  the  diadem,  and  pontiffs  more  powerful  than 
praetors,  and  the  crosier  more  victorious  than  the  sword." 
The  principal  weapon  with  which  she  consummated  and 
maintained  her  usurpation  over  the  souls  and  bodies  of  men, 
was  the  power  of  the  Keys ;  that  awful  and  tremendous 
power  of  cutting  men  off  from  all  connection  with  heaven, 
and  from  all  the  charities  of  social  life ;  and  of  consigning 
them  over,  laden  with  her  heaviest  curses,  to  the  knife  of  the 
assassin  and  the  pains  of  eternal  damnation.  "  No  language 
can  describe,"  says  an  eloquent  writer,  "  no  mind  can  con- 
ceive, in  this  day  of  light  and  freedom,  how  awful  and 
omnipotent  Rome  was  in  this  one  element  of  superstitious 
power.  If  the  pope  could  have  stood  on  the  steps  of  his 
palace  in  Rome,  and  at  a  wave  of  his  hand  could  have  filled 
the  universal  world  with  grinning,  gliding  spectres,  if  he 
could  have  called  frogs  up  out  of  the  rivers,  if  he  could  have 


INTRODUCTION. 


Xli 


turned  the  dust  into  lice,  and  the  day  into  midnight  dark- 
ness, he  could  scarcely  have  wielded  a  more  tremendous 
spell  of  superstition  over  men's  minds."^  From  the  time  of 
Gregory  this  tremendous  power  was  unsparingly  employed 
by  his  successors  to  maintain  the  supremacy  of  the  papal 
throne.  Almost  every  kingdom  of  Europe,  as  from  time  to 
time  they  exhibited  signs  of  insubordination,  was  bombarded 
into  submission  by  the  terrors  of  the  priestly  artillery.  The 
popes,  as  God's  vicars,  disposed  of  kingdoms  and  gave 
away  crowns— refractory  monarchs  were  deposed — their 
dominions  were  laid  under  interdict — their  subjects  were 
absolved  from  their  allegiance — the  churches  were  closed — 
marriages  ceased  to  be  solemnized,  and  even  the  rites  of 
sepulture  were  denied  the  dead — until  the  royal  offender, 
aghast  and  trembling  at  these  fearful  denunciations,  hastened 
to  prostrate  himself  in  humble  submission  at  the  feet  of  his 
priestly  master.  This  temporal  jurisdiction  of  the  pontiff 
was  acknowledged  in  a  most  remarkable  transaction  on  the 
very  eve  of  the  great  Reformation.  "  On  the  third  of  May, 
A.  D.  1493,  Pope  Alexander  VI.,  at  the  humble  solicitation 
of  the  Spanish  sovereigns, '  out  of  his  pure  liberality,  infalli- 
ble knowledge,  and  plenitude  of  Apostolic  power,'  as  he 
expressed  it,  and  in  consideration  of  their  past  service  to  the 
Church,  gave  to  them  and  their  heirs,  a  deed  of  this  new 
world  in  the  West,  then  discovered  by  Christopher  Colum- 
bus."! 

The  doctrinal  and  practical  corruptions  of  the  Romish 
Church  kept  equal  pace  with  the  growth  of  her  hierarchical 
power.  Indeed  the  whole  system  of  Christianity  had  been 
gradually  modified,  so  as  to  lay  a  basis  in  the  superstition 
of  the  people  for  the  superincumbent  structure  of  priestly 
dominion.  A  purely  spiritual  religion,  like  that  of  Jesus 
Christ,  could  no  more  co-exist  with  such  a  worldly  and 
sensual  hierarchy  as  that  of  Rome,  than  the  simple  doctrines 

*  Cheever's  Mixture  of  Civ.  and  Eccles.  Power,  Lecture  II.,  p.  103. 
t  Prescott's  Ferdinand  and  Isabella,  Vol.  II.,  Chap.  18. 


Xlii  INTRODUCTION. 

of  republican  equality  could  exist  with  the  grinding  yoke  of 
an  Eastern  despotism.  The  only  wonder  is,  how  the  Chris- 
tianity of  the  teacher  of  Nazareth  could  be  changed  into  the 
pseudo-christianity  of  the  Roman  pontiff.  It  was  by  pre- 
cisely the  same  process,  however,  that  converted  an  angel  of 
light  into  a  fiend  of  the  bottomless  pit ;  it  was  by  the  gradual 
workings  of  an  unhallowed  and  insatiable  ambition.  Ever 
since  the  "  mystery  of  iniquity"  began  to  work,  the  bishops  of 
Rome  have  kept  one  object  steadily  in  view — their  own  selfish 
aggrandizement.  To  this,  everything  divine  and  human  has 
been  made  to  bend ;  for  this  the  life-giving  doctrines  of  the 
gospel  have  been  changed  into  the  monstrous  nightmares  of 
superstition ;  for  this  the  humble  preacher  of  the  truth  has 
been  metamorphosed  into  the  priestly  magician,  and  the 
simple,  primitive  mode  of  worship,  into  the  potent  spells  of 
an  awe-inspiring  necromancy;  and  thus  they  succeeded,  after 
the  lapse  of  ages,  in  yoking  the  enslaved  nations  of  the  West 
to  the  car  of  their  ungodly  triumph.  "  The  Romish  corrup- 
tions," says  Whately,  "  crept  in  one  by  one  ;  originating,  for 
the  most  part,  with  an  ignorant  and  depraved  people,  but 
connived  at,  cherished,  consecrated,  and  successfully  estab- 
lished, by  a  debased  and  worldly-minded  ministry ;  and 
motlified  by  them  just  so  far  as  might  best  favor  the  views 
of  their  profligate  ambition."^ 

Daring  that  dark  and  dismal  age,  when  the  papal  see,  like 
some  baleful  star,  was  in  the  zenith  of  its  power,  half  the 
wealth  of  Christendom  flowed  into  the  coffers  of  the  Church. 
The  magnificence  of  the  pontifical  court  outshone  that  of 
kings — its  sons  -were  princes,  and  its  servants  the  nobles  of 
the  earth ;  it  seemed  as  though  the  love  of  luxury  and  costly 
display  had  begun  to  contend  with  ambition  in  the  breast  of 
the  pontiff.  All  the  machinery  of  the  hierarchy  and  all  the 
devices  of  ghostly  power  were  now  put  in  requisition  to  raise 
an  adequate  revenue  for  the  meek  successors  of  the  poor  fish- 
erman of  Galilee.  The  pardon  of  sin  and  eternal  salvation 
now  began  to  be  articles  of  merchandize  ;  Europe  swarmed 

*  Errors  of  Romanism,  Chap.  I.,  Sec.  2. 


INTRODUCTION. 


xliii 


with  shaven-crowned  hucksters  of  dispensations  and  indul- 
gences ;  and  the  popo  everywhere  disposed  of  his  paper 
bill  of  exchange  on  heaven,  for  the  golden  ducats  and  florins 
of  the  present  world.  The  Inquisition  itself,  that  dark  and 
terrible  engine  of  infernal  cruelty,  was  invented  rather  as  a 
source  of  revenue,  than  from  any  conscientious  desire  to  pro- 
mote the  faith.  The  faith  !  what  cared  the  priests  for  the 
faith,  so  long  as  their  authority  was  unquestioned,  and  their 
coffers  running  over!  The  only  uniformity  which  Rome 
insisted  upon  was  a  uniformity  of  servile  obedience  to  the 
ambitious  and  avaricious  edicts  of  the  Church  ;  provided  this 
was  yielded,  she  had  a  creed  possessed  of  such  chameleon  pro- 
perties, that  men  of  the  most  diverse  and  opposite  principles 
might  live  and  die  in  her  communion.  "  If  you  were  for 
pomp  and  glory,  their  worship  could  not  miss  of  giving  full 
satisfaction.  Their  altars  were  adorned  with  costly  paintings ; 
hung  with  images  of  extraordinary  saints  ;  enriched  with  gold 
and  pearl,  and  whatever  could  charm  the  spectator's  eye  : 
their  priests  officiated  in  costly  habits  ;  their  churches  resound- 
ed with  the  choicest  music,  vocal  and  instrumental ;  and  their 
public  processions  carried  an  air  of  magnificence,  every  way 
proper  to  amuse  the  minds  of  superstitious  people.  If  on  the 
other  hand  you  were  for  severity,  they  could  accommodate 
you ;  they  knew  how  exactly  to  fall  in  with  that  humor. 
You  would  hear  amongst  them  many  notable  harangues  in 
commendation  of  voluntary  poverty,  vows  of  abstinence,  pen- 
ance and  mortification,  by  going  barefoot,  fasting,  wearing 
sackcloth,  and  exercising  the  sharpest  discipline  towards  the 
body.  If  you  were  for  strict  morals,  they  had  casuists  for 
your  purpose,  who  would  talk  seraphically,  and  carry  things 
to  an  excessive  height.  If  you  were  for  greater  liberties  in 
practice,  they  could  turn  you  to  such  as  would  condescend  as 
much  as  you  could  desire,  that  would  promise  you  salvation, 
though  you  had  no  other  grace  or  qualification,  but  that  of 
subjection  and  obedience  to  the  Church."*  The  greatest  lax- 
ity of  morals  prevailed  through  all  ranks  of  the  hierarchy 

*  Cotton's  Lacon,  Vol  II.,  c.  21,  note. 


xliv 


INTRODUCTION. 


from  the  lowest  to  the  highest;  and  monsters,  who  disgraced 
our  common  humanity,  sat  in  God's  temple  as  vicars  of  the 
Most  High.  Everything  could  be  purchased,  and  every- 
thing had  its  price  ;  the  tiara,  the  mitre,  the  lowest  benefice 
— Heaven  itself.  Provided  the  authority,  the  wealth,  and  the 
outward  unity  of  the  Catholic  Church  could  be  maintained, 
all  else  was  disregarded. 

"  But  to  dwell  no  longer  in  characterizing  the  depravities 
of  the  Church,"  in  the  noble  language  of  Milton,  "  and  how 
they  sprung  and  how  they  took  increase ;  when  I  recall  to 
mind  at  last,  after  so  many  dark  ages,  wherein  the  huge,  over- 
shadowing n-ain  of  error  had  almost  swept  all  the  stars  out  of 
the  firmament  of  the  Church  ; — how  the  bright  and  blessed 
Reformation,  by  Divine  power,  struck  through  the  black  and 
settled  night  of  ignorance  and  antichristian  tyranny,  methinks 
a  sovereign  and  reviving  joy  must  needs  rush  into  the  bosom 
of  him  that  reads  or  hears  ;  and  the  sweet  odor  of  the  return- 
ing gospel  imbathe  his  soul  with  the  fragrancy  of  heaven. 
Then  was  the  sacred  Bible  sought  out  of  the  dusty  corners, 
where  profane  falsehood  and  neglect  had  thrown  it,  the 
schools  opened,  divine  and  human  learning  raked  out  of  the 
embers  of  forgotten  tongues,  the  princes  and  cities  trooping 
apace  to  the  new  erected  banner  of  salvation  ;  the  martyrs, 
with  the  irresistible  might  of  weakness,  shaking  the  powers 
of  darkness,  and  scorning  the  fiery  rage  of  the  old  red 
dragon."^ 

As  might  have  been  expected,  there  were  holy  and  right- 
minded  men  in  every  age  of  the  papal  apostasy,  who  saw 
with  grief  the  gross  departure  of  the  Church  from  the  simple 
spirit  of  the  gospel.  These  men  either  publicly  protested, 
like  Claudius  of  Turin  in  the  ninth  century,  against  this  reign 
of  formalism  ;  or  wept  in  secret  over  the  sad  and  apparently 
incurable  corruption  which  everywhere  prevailed.  These 
Israelites  indeed,  were,  however,  speedily  immolated  upon 
the  bloody  altar  of  priestly  ambition  ;  and  their  characters  and 
sentiments,  which  have  been  transmitted  to  us  only  in  the 
*  Reformation  in  England,  Book  I. 


INTRODUCTION. 


xlv 


monkish  chronicles,  have  been  so  blackened,  as  to  represent 
them  rather  as  monsters  of  depravity,  than  as,  what  they 
doubtless  were,  saints  of  the  Most  High. 

Such  a  people  were  the  Albigcnses,  whose  existence,  as  a 
Church  of  God,  is  traced  by  some  through  the  ancient  Pauli- 
cians,  to  the  primitive  ages  of  Christianity.  They  appear 
from  a  very  early  period  to  have  inhabited  the  summits  of 
the  Picdmontese  Alps  ;  and  their  sentiments  spreading  over 
the  rich  and  beautiful  districts  of  Provence  and  Languedoc, 
were  embraced  by  all  classes,  from  the  great  feudal  princes 
down  to  the  cultivators  of  the  soil.  Their  principles  were 
essentially  the  same  as  those  of  the  great  reformers  of  the  six- 
teenth century;  and  from  their  proximity  with  France,  Spain, 
and  Italy,  it  became  apparent  to  the  vigilant  eye  of  the  pon- 
tiffs, that  unless  their  progress  was  checked,  they  might  soon 
wrest  from  the  Roman  sovereign  the  fairest  portions  of  his 
patrimony.  Pope  Innocent  the  Third,  A.  D.  1208,  accord- 
ingly published  against  them  a  bull  of  crusade  :  their  lovely 
valleys  were  ravaged  with  fire  and  sword  ;  and  this  harmless 
people,  whose  only  offence  was  the  spiritual  worship  of  their 
Maker,  were  butchered  with  remorseless  cruelty  by  the  armies 
of  the  Church.- 

The  Waldenses,  or  the  poor  men  of  Lyons,  the  followers 
of  Peter  Waldo,  a  merchant  of  that  city,  were  another  people 
raised  up  by  Providence  to  bear  witness  against  the  sins  of 
Rome.  Peter,  with  some  pious  associates,  about  A.D.  1180, 
began  to  preach  the  truth,  denying  that  this  office  belonged 
to  the  priests  alone.  They  denied  the  supremacy  of  the 
Roman  pontiff:  they  maintained  that  the  ministers  of  reli- 
gion should  procure  a  frugal  subsistence  by  their  own  labor; 
they  asserted  that  authority  to  teach  and  admonish  their  bre- 
thren was,  to  a  certain  extent,  given  to  all  Christians ;  and 
they  sought  to  exemplify  the  purity  and  simplicity  of  the 
primitive  gospel,  by  the  blamelessness  and  holiness  of  their 
lives.  The  Church  did  not  suffer  them  long  to  remain  un- 
molested. Pope  Lucius  the  Third,  A.  D.  1183,  excommuni- 
cated them  as  heretics ;  and  many  of  them  perished  subse- 


xlvi 


INTRODUCTION. 


quently,  in  the  crusade  against  the  Albigenses,  with  whom, 
from  a  similarity  of  views,  they  had  sought  a  refuge.  The 
results  of  this  horrible  crusade  are  thus  given  by  the  historian 
Sismondi :  "  Blood  never  ceased  to  How,  nor  the  flames  to 
devour  their  victims  in  these  provinces,  now  abandoned  to 
the  dark  fanaticism  of  the  inquisitors.  But  that  terror  which 
had  dispersed  the  heretics  had  also  scattered  sparks  through 
all  Europe,  by  which  the  torch  of  truth  might  again  be  re- 
kindled. The  proscribed  Albigenses,  who,  far  from  their 
country,  had  found  an  asylum  in  the  cottage  of  the  peasant, 
or  poor  artisan,  whose  labors  they  shared  in  profound  ob- 
scurity, had  taught  their  hosts  to  read  the  gospel  in  common, 
to  pray  in  their  native  tongue  without  the  ministry  of  priests, 
to  praise  God,  and  gratefully  submit  to  the  chastisements 
which  his  hand  inflicted,  as  the  means  of  their  sanctifi- 
cation."  =fc 

In  France,  Gregory  the  Ninth  formally  established  the  In- 
quisition at  Toulouse,  and  the  fugitives  from  Piedmont  fur- 
nished it  with  numerous  victims.  In  Germany,  whither 
many  had  also  fled,  the  heretics,  as  they  were  impiously 
called,  were  hunted  with  new  crusades,  which  threatened 
them  with  extermination.  But  all  these  efforts  to  extinguish 
only  served  to  scatter  the  sparks  of  truth  still  more  widely,  so 
that  Gregory  soon  discovered  with  alarm  that  even  Rome 
itself  was  filled  with  heresy. 

In  the  following  century,  John  Wickliffe,  who  has  been 
called  the  Morning  Star  of  the  Reformation,  appeared  in 
England  ;  and  this  man  was  emboldened,  through  Divine  aid 
and  guidance,  to  give  a  loud  and  distinct  utterance  to  those 
solemn  and  deep  convictions  which  now  began  to  fill  the 
minds  of  men.  He  was  a  man  of  signal  ability,  sincere 
piety,  and  great  learning.  While  he  was  divinity  professor  at 
Oxford,  he  published  certain  conclusions,  in  which  he  denied 
transubstantiation,  the  pope's  infallibility,  the  supremacy  of 
the  pontiff  over  other  Churches ;  and  maintained  that  the 
New  Testament  is  a  perfect  rule  of  life,  and  ought  to  be 
*  Sismondi's  Crusades  against  the  Albigences,  Chap.  5. 


INTRODUCTION.  x\vl[ 

read  by  the  people.  These  and  some  other  opinions  of  his, 
attacking  the  grandeur  and  authority  of  the  prelates,  were 
condemned  at  Rome,  A.  D.  1378,  by  Gregory  the  Eleventh, 
in  a  consistory  of  twenty-three  cardinals.  By  the  favor  of 
King  Edward  the  Third,  however,  Wickliffe  continued  to 
live  unmolested,  and  finally,  A.  D.  1384,  he  quietly  departed 
from  this  world,  at  the  age  of  sixty.  In  his  retirement  at 
Lutterworth,  he  made  the  first  translation  of  the  New  Tes- 
tament into  English  ;  he  also  wrote  near  two  hundred  vol- 
umes, which,  together  with  his  bones,  were  burnt  forty-one 
years  after  his  death,  by  a  decree  of  the  council  of  Con- 
stance. His  disciples,  however,  continued  to  increase,  and 
known  by  the  name  of  Lollards,  they  were  long  the  objects 
of  severe  and  bloody  persecution. 

John  Huss,  a  disciple  of  Wickliffe,  and.  ihe  precursor  of 
Luther,  was  born,  A.  D.  1373,  at  Hupinetz,  a  small  town  in 
the  kingdom  of  Bohemia.  He  made  rapid  progress  in  learn- 
ing, and  the  great  reputation  which  he  soon  gained,  led 
Queen  Sophia  to  select  him  as  her  confessor.  A  young  Bo- 
hemian, on  his  return  from  England,  brought  back  with  him 
the  writings  of  Wickliffe.  These  books  were  perused  by 
Huss,  at  first  with  pious  horror  ;  but  afterward  studying  them 
with  more  attention  he  judged  of  them  more  favorably ;  and 
finally  he  came,  on  many  points,  to  be  the  earnest  disciple  of 
the  great  English  Reformer.  The  shameful  struggle  which 
was  now  carried  on  between  the  two  rival  pontiffs,  and  the 
gross  and  scandalous  immorality  of  the  clergy,  deeply  affect- 
ed his  mind ;  and  led  him  thenceforth,  both  in  his  chapel  of 
Bethlehem,  and  in  the  University  of  Prague,  of  which  he 
was  rector,  to  contend  strenuously  for  a  radical  and  general 
reform.  This  bold  course  soon  drew  upon  him  the  ven- 
geance of  the  prelates  ;  he  was  cited  before  the  council  assem- 
bled at  Constance,  to  answer  to  the  charge  of  heresy ;  and 
there,  after  being  condemned  on  specifications  which  his 
accusers  did  not  and  could  not  substantiate,  he  was  burned 
at  the  stake  and  his  ashes  thrown  into  the  Rhine.  The  real 
cause  of  his  death  is  thus  stated  in  an  old  manuscript  copy 


xlviii 


INTRODUCTION. 


of  his  works :  "  As  long  as  John  Huss  merely  declaimed 
against  the  vices  of  the  seculars,  every  one  said  that  he  was 
inspired  with  the  Spirit  of  God  ;  but  as  soon  as  he  proceed- 
ed against  ecclesiastics,  he  became  an  object  of  odium,  for 
he  then  really  laid  his  finger  on  the  sore."*  The  fire  which 
consumed  the  body  of  Huss,  wrapt  Bohemia  in  the  flames 
of  civil  war.  The  people,  roused  by  the  murder  of  their 
beloved  teacher,  everywhere  flew  to  arms  to  avenge  his 
death,  and  to  defend  their  religious  liberties.  The  terrible 
Liska  placed  himself  at  their  head,  and  though  finally  van- 
quished, they  maintained  the  struggle  for  more  than  ten 
years.  But  we  have  a  more  pleasing  evidence  of  the  success 
of  Huss's  labors  among  his  courftrymen,  in  the  existence  of 
a  religious  society  of  which  he  was  the  Apostle — a  society 
which  is  still  known,  from  Greenland  to  Caffraria,  as  the 
Church  of  the  Moravians,  or  United  Brethren. 

A  century  after  the  death  of  Huss,  Martin  Luther,  a  Saxon 
monk  of  the  order  of  St.  Augustine,  stood  up  under  far  hap- 
pier auspices,  to  renew  the  struggle  for  spiritual  freedom. 
The  great  reformation,  to  which  this  wonderful  man  has  giv- 
en his  name,  was  in  truth  a  very  general  and  simultaneous 
effort  of  the  European  conscience  to  cast  off  those  galling 
and  oppressive  fetters  which  had  been  imposed  upon  it  by 
the  Papacy,  and  which  now,  both  by  princes  and  people, 
were  felt  to  be  intolerable.  "  The  large  jurisdiction  exercised 
by  the  spiritual  tribunals  of  Rome,  seemed  to  be  a  degrad- 
ing badge  of  servitude.  The  sums,  which  under  a  thousand 
pretexts,  were  exacted  by  a  distant  court,  were  regarded  both 
as  a  humiliating  and  ruinous  tribute.  The  character  of  that 
court  excited  the  scorn  and  disgust  of  a  grave,  earnest,  de- 
vout and  sincere  people."  The  seed,  which  had  been  sown 
over  Europe  by  the  Albigenses,  the  Waldenses,  by  Wick- 
liffe  and  Huss,  and  which  had  been  watered  by  the  blood 
of  so  many  martyrs,  now  sprang  up  into  an  abundant  har- 
vest of  resolute  and  strong-handed  resistance  to  the  Papal 
See.  At  the  same  moment,  though  without  any  common 
understanding,  the  doctrines  of  religious  emancipation  were 

*  Bpnnechose,  Reformers  before  the  Reformation,  p.  104. 


INTRODUCTION. 


xlix 


proclaimed  in  France,  in  the  valleys  of  Switzerland,  and  the 
heart  of  Germany.  "  The  new  theology,"  says  Macauley, 
"  spread  with  a  rapidity  never  known  before.  All  ranks,  all 
varieties  of  character,  joined  the  ranks  of  the  innovators. 
Sovereigns,  impatient  to  appropriate  to  themselves  the  pre- 
rogative of  the  pope — nobles,  desirous  to  share  the  plunder 
of  abbeys — suitors  exasperated  by  the  extortions  of  the  Ro- 
man Camera — patriots,  impatient  of  a  foreign  rule — good 
men,  scandalized  by  the  corruptions  of  the  Church — bad 
men,  desirous  of  the  license  inseparable  from  great  moral 
revolutions— wise  men,  eager  in  the  pursuit  of  truth — weak 
men,  allured  by  the  glitter  of  novelty,  all  were  found  on  one 
side.  In  fifty  years  from  the  day  in  which  Luther  publicly 
renounced  communion  with  the  Church  of  Rome,  and  burn- 
ed the  bull  of  Leo  before  the  gates  of  Wittenberg,  Protest- 
antism attained  its  highest  ascendency.  Hundreds,  who 
could  well  remember  brother  Martin  a  devout  Catholic,  lived 
to  see  the  revolution  of  which  he  was  the  chief  author,  vic- 
torious in  half  the  States  of  Europe.  In  England,  Scotland, 
Denmark,  Sweden,  Livonia,  Prussia,  Saxony,  Hesse,  Wur- 
temberg,  the  Palatinate,  in  several  cantons  of  Switzerland,  in 
the  northern  Netherlands,  the  Reformation  had  completely  tri- 
umphed ;  and  in  all  the  other  countries  on  this  side  of  the 
Alps  and  the  Pyrenees,  it  seemed  on  the  point  of  triumph- 
ing."^ 

But  the  history  of  the  Reformation  on  the  continent  has 
been  made  so  familiar  by  the  many  excellent  works  which 
have  been  lately  written  upon  it,  that,  without  dwelling  upon 
it  longer,  we  will  proceed  briefly  to  trace  its  progress  in  that 
Island,  with  the  religious  condition  of  which  this  book  is 
more  particularly  concerned. 

When  the  Reformation  commenced,  the  crown  of  Eng- 
land was  worn  by  Henry  the  Eighth,  of  whom  Burnet 
says,  "  He  is  to  be  numbered  among  the  ill  princes,"  and 
whose  only  eulogium,  as  pronounced  by  that  prelate,]is  that 
he  "  could  not  rank  him  with  the  worst."  Henry  was  coarse 
*  Review  of  Ranke.  Edinburgh  Review,  Oct.  1840. 

D 


I 


INTRODUCTION 


in  his  manners,  impatient  of  contradiction,  grossly  sensual 
in  his  pleasures,  capricious  and  fickle  in  his  attachments,  and 
perfectly  unprincipled  in  the  attainment  of  his  ends.  When 
he  first  .heard  of  the  movements  of  the  great  Saxon  reformer, 
his  indignation  was  unbounded.    "  Surely  it  is  no  other 
than  the  devil,"  he  wrote  to  the  Elector  Palatine,  "  who,  by 
the  agency  of  Luther,  has  kindled  this  wide-spreading  con- 
flagration— if  Luther  will  not  refract,-  let  himself  and  his 
writings  be  committed  to  the  flames."    The  works  of  Luther 
having  found  their  way  into  England,  and  being  read  with 
avidity  by  the  followers  of  Wickliffe,  the  king  proceeded  to 
give  vent  to  his  rage  by  causing  hundreds  of  these  unhappy 
people  to  be  burnt  at  the  stake.     But  not  content  with  this, 
he  determined  to  enter  the  lists  with  the  Monk  of  Witten- 
berg himself,  and  to  demonstrate  his  zeal  for  the  faith,  by 
confuting  the  errors  of  the  arch-heretic,  with  his  royal  pen. 
Having  been  designed,  had  his  brother  Arthur  lived,  for  the 
Archbishopric  of  Canterbury,  he  had  been  carefully  educated 
for  the  Church,  so  that,  according  to  Burnet,  "  he  was  the 
most  learned  prince  that  had  been  in  the  world  for  many 
ages,"  and  deeming  this  an  excellent  opportunity  to  exhibit 
his  scholastic  attainments,  he  wrote  against  Luther  his  "  De- 
fence of  the  Seven  Sacraments."    This  book,  "  written," 
says  one,  "  as  it  were  with  his  sceptre,"  created  a  sensation 
in  the  theological  world,  highly  gratifying  fto  its  author's 
morbid  vanity.    His  flatterers  compared  it  with  the  works  of 
St  Augustine  and  Pope  Leo  the  Tenth,  declaring  that  it 
could  not  have  been  composed  but  by  the  aid  of  the  Holy 
Ghost,  and  bestowed  upon  the  king  that  title,  still  borne  by 
the  sovereigns  of  England,  "  Defender  of  the  Faith."  Luther 
replied  to  this  book,  and  a  passage  from  his  reply,  as  quoted 
by  D'Aubigne,  may  not  be  out  of  place,  to  show  how  uncere- 
moniously the  monarch  was  handled  by  the  Reformer.   "  As 
to  me,"  he  says,  "  I  do  not  cease  my  cry  of  the  Gospel!  the 
Gospel !  Christ !  Christ ! — and  my  enemies  are  as  ready  with 
their  answer — Custom!  custom! — Ordinances!  ordinances! 
Fathers !  Fathers !— '  Your  faith  should  not  stand  in  the  wis- 
dom of  men,  but  in  the  power  of  God,'  says  Paul — And  the 


INTRODUCTION. 


tl 


Apostle,  by  this  ihunderclap  from  heaven,  at  once  overturns 
and  disperses,  as  the  wind  scatters  the  dust,  all  the  foolish 
thoughts  of  such  an  one  as  Henry.  Papists  !"  he  exclaims, 
in  conclusion,  "  will  you  never  have  done  with  your  vain 
attempts  ?  Do,  then,  what  ye  list.  Notwithstanding  it  must 
still  come  to  pass,  that  popes,  bishops,  priests,  monks,  princes, 
devils,  death,  sin,  and  all  that  is  not  Jesus  Christ,  or  in  Jesus 
Christ,  must  fall  and  perish  before  the  power  of  this  gospel, 
which  I,  Martin  Luther,  have  preached." 

But  what  sincere  love  of  truth,  and  conscientious  regard 
for  the  religious  rights  of  his  subjects,  should  have  done  tho- 
roughly, was  soon  after  partially  effected  by  the  agency  of 
Henry's  own  imperious  and  headstrong  passions.  He  had 
in  early  life,  by  a  papal  dispensation,  married  Catharine  of 
Arragon,  his  brother  Arthur's  widow,  but  now  professedly 
from  conscientious  scruples,  but  really,  doubtless,  from  his 
affection  for  Anne  Boleyn,  he  ^desired  the  pope  to  set  aside 
that  dispensation,  and  pronounce  the  marriage  void.  The 
pontiff  fearing,  if  he  should  do  this,  the  displeasure  of 
Charles  the  Fifth,  Catharine's  nephew,  and  yet  not  willing  to 
alienate  the  king  by  a  peremptory  refusal,  continued,  under 
various  pretexts,  to  delay  his  decision.  At  length  wearied 
with  protracted  negotiations,  the  king,  at  the  suggestion  of 
Cranmer,  resolved  to  obtain  the  opinions  of  the  great  univer- 
sities of  Christendom  on  the  lawfulness  of  the  union  ;  these 
made  answer  that  marriage  with  a  deceased  brother's  wife 
was  contrary  to  the  law  of  God,  and  therefore  the  king,  with- 
out the  pope's  sanction,  repudiated  Catharine,  and  was  pri- 
vately married  to  Anne.  Henry  having  thus  quarrelled  with 
the  pontiff,  determined  to  abolish  his  supremacy  over  the 
English  Church;  having  found  means  to  awe  the  clergy  into 
submission,  that  body  declared  him,  in  convocation  at  Can- 
terbury, A.  D.  1531,  the  Protector  and  supreme  head  of  the 
Church  and  clergy  of  England  ;  Parliament  also,  in  the  com- 
mencement of  the  year  1534,  passed  a  bill  abolishing  papal 
supremacy  in  England,  and  declaring  the  king  to  be  supreme 
head  of  the  English  Church. 

Such  were  the  events  that  burst  the  fetters  which  bound 


Ill 


INTRODUCTION. 


England  to  papal  Rome.  It  sprung,  not  from  a  deep  and 
holy  abhorrence  of  her  corruptions  and  usurpations,  but  from 
one  of  the  many  shameful  amours  of  this  abandoned  and 
self-willed  monarch.  "  And  it  rendered  it  at  once  a  matter  of 
impossibility,"  says  Hetherington,  "  for  the  Church  of  Eng- 
land to  prosecute  its  own  reformation,  according  to  the  deli- 
berate judgment  of  its  most  enlightened  members,  whatever 
might  be  their  opinion  of  the  requirements  of  the  Word  of 
God."  The  truth  of  this  remark  soon  became  apparent. 
The  Church  during  Henry's  reign,  notwithstanding  all  the 
efforts  of  Cranmer  and  his  associates,  remained  essentially 
popish.  The  main  difference  was,  that  she  had  transferred 
the  tiara  from  the  pope  abroad  to  a  pope  at  home.  As  the 
supreme  head  of  the  Church,  Henry  was  as  absolute  and 
despotic  as  the  Roman  pontiff;  the  clergy  were  quite  as 
worldly,  the  worship  as  formal,  and  the  people  as  debased 
as  they  were  before.  The  Bible  was,  indeed,  ordered  to  be 
translated,  but  few  of  the  people  could  read  it,  and  those  who 
could,  were  obliged  to  understand  it  according  to  the  tradi- 
tions of  the  first  four  centuries,  as  they  might  be  doled  out 
to  them  by  their  priests.  The  monastic  institutions  were 
abolished,  it  is  true,  but  their  wealth  flowed  into  the  royal 
treasury,  and  was  partly  employed  to  create  six  new  prelates 
to  lord  it  over  God's  heritage. 

In  a  convocation  of  the  clergy,  A.  D.  1536,  certain  articles 
of  religion  were  agreed  upon  and  confirmed  by  the  king. 
By  these  the  people  were  required  to  believe  that  baptism 
was  necessary  to  salvation,  that  they  must  confess  and  re- 
ceive absolution  from  a  priest,  that  Christ's  real  body  was 
present  in  the  Eucharist,  that  images  were  to  be  worshipped, 
that  saints  were  to  be  invoked,  and  there  was  a  purgatory. 
Besides  this,  these  articles  provided  that  certain  ceremonies 
should  be  still  continued,  such  as  the  wearing  of  priestly 
vestments,  the  sprinkling  of  holy  water,  bearing  candles  on 
Candlemas-day,  giving  ashes  on  Ash-Wednesday,  bearing 
palm  on  Palm-Sunday,  and  creeping  to  the  cross  on  Good 
Friday.^  After  this,  A.  D.  1539,  Parliament  passed  an  act 
*  Burnet,  Vol.  L,  pp.  346,  350. 


INTRODUCTION. 


liii 


setting  forth  six  Articles  of  Religion,  which  receiving  the 
royal  assent,  had  the  force  of  a  law.  These  Articles  inculcat- 
ed, 1st,  The  doctrine  of  transubstantiation ;  2d,  That  the 
cup  should  be  withheld  from  the  laity  :  3d,  The  celibacy  of 
the  priests ;  4th,  The  vows  of  chastity ;  5th,  The  continua- 
tion of  private  masses;  6th,  That  auricular  confession  should 
be  retained.  It  was  moreover  humanely  provided  that  all 
those  who  should  preach,  speak  or  write  against  the  first 
article,  were  to  be  judged  heretics  and  burned ;  while  those 
who  preached  against  or  disputed  the  others  were  only 
to  be  judged  felons  and  put  to  death  without  benefit  of  cler- 
gy. A  piece  of  clemency  which  resembles  that  of  the  merci- 
ful Inquisitors  of  Arragon,  who  having  condemned  certain 
victims  to  have  their  right  hands  cut  off  and  then  hanged, 
were  graciously  pleased  to  commute  the  sentence  of  such  as 
had  turned  witnesses  against  their  brethren,  into  being  hanged 
first  and  having  their  hands  cut  off  afterwards.  Such  was 
the  extent  of  the  misnamed  reformation  effected  in  England 
by  Henry  the  Eighth,  and  this  state  of  things  continued  until 
the  death  of  that  fierce,  capricious,  and  profligate  monarch 
in  the  first  month  of  the  year  1547. 

He  was  succeeded  by  his  son  Edward  the  Sixth,  when 
that  prince  was  but  nine  years  of  age.  Edward  having  been 
educated  under  Protestant  tutors,  and  being  surrounded  by 
Protestant  advisers,  the  work  of  reforming  some  of  the  gross- 
er errors  of  the  Church  commenced.  Images  and  relics  were 
removed  from  the  churches,  the  clergy  were  permitted  to 
marry,*  and  the  public  prayers  translated  into  the  English 
tongue.  To  remedy  the  deplorable  ignorance  which  every- 
where prevailed  among  the  clergy,  homilies  were  prepared 
for  their  use,  explanatory  of  the  most  important  doctrines  and 
duties  of  Christianity.  In  the  year  1552  forty-two  Articles  of 
Religion  were  drawn  up  chiefly  by  Cranmer  and  Ridley, 
and  published  by  the  king's  authority.  These  articles  con- 
tained a  system  of  doctrine,  resembling  that  of  the  Church  of 
Geneva,  and  took  decided  ground  against  all  those  Romish 
errors  which  had  been  so  pertinaciously  retained  by  Henry 
the  Eighth.  Still  many  of  the  popish  practices  and  ceremonies 


liv 


INTRODUCTION. 


were  retained,  such  as  the  prelacy  and  established  ritual  of 
worship,  and  the  wearing  of  priestly  vestments.  Some  in 
the  Church  were  strenuous  for  a  thorough  reform  from  all 
departures  from  primitive  spiritual  worship.  And  Edward 
himself  is  said  to  have  lamented  that  he  could  not  restore  the 
discipline  of  the  Church  to  its  primitive  simplicity,  "  because 
several  of  the  bishops,  some  through  age,  some  through 
ignorance,  some  on  account  of  their  ill  name  and  some  out 
of  love  to  popery,  were  opposed  to  the  design."  But  this  ex- 
cellent prince,  who,  had  he  lived,  would  doubtless  have  used 
his  utmost  exertion  to  have  completed  what  had  been  begun, 
died  A.  D.  1553,  universally  lamented,  in  the  sixteenth  year 
of  his  age. 

He  was  succeeded  by  his  sister  Mary,  the  daughter  of 
Henry  and  Catharine  of  Arragon.  Possessed  of  all  the 
Spanish  bigotry  of  her  mother,  she  at  once  restored  the  Eng- 
lish Church  to  its  former  vassalage  to  Rome.  A  most 
furious  persecution  was  commenced  against  all  who  had  fa- 
vored the  Reformation,  and  been  instrumental  in  the  rejection 
of  the  supremacy  of  the  Roman  pontiff.  Archbishop  Cran- 
mer,  and  hundreds  of  men  and  women,  perished  at  the 
stake,  while  thousands  of  others,  who  were  fortunate  enough 
to  escape,  sought  in  foreign  lands  an  asylum  from  the  mer- 
ciless fury  of  their  bloody  queen. 

The  career  of  this  cruel  woman  was  cut  short  by  death ; 
and  on  the  accession  of  Elizabeth,  A.  D.  1558,  an  Act  of 
Supremacy  was  soon  passed,  which  again  severed  the  king- 
dom from  the  papal  see.  But  it  is  one  of  the  inevitable  and 
sad  consequences  of  the  union  of  Church  and  State,  that  the 
nature  of  the  doctrines  imposed  upon  the  people  depends, 
more  or  less,  upon  the  worldly  caprice  of  the  sovereign. 
Elizabeth  was  at  heart  a  papist ;  and  had  the  pope  acceded 
to  her  terms,  England  would  doubtless  have  remained  in 
the  communion  of  the  Roman  Church.  She  believed  in 
transubstantiation,  in  images,  and  in  the  mass ;  and  was, 
moreover,  inordinately  fond  of  pomp,  and  show,  and  cere- 
mony, in  religion.  So  that  instead  of  carrying  on  the  work 
of  reformation,  which  her  brother  Edward  had  so  zealously 


INTRODUCTION. 


commenced,  she  "  was  rather  inclined,"  as  Hume  observes, 
"to  bring  the  public  worship  still  nearer  to  the  Romish 
ritual."  The  Forty-two  Articles  of  that  prince  were,  therefore, 
changed  for  the  worse,  into  the  Thirty-nine  of  the  present 
English  Church.  The  present  system  of  that  hierarchy  was 
then  stereotyped  for  after-ages;  and  those  excellent  men,  who 
had  imbibed  the  love  of  a  more  simple  and  spiritual  wor- 
ship, and  who  now  began  to  establish  dissenting  congrega- 
tions in  the  realm,  were  persecuted  by  this  haughtiest  of  the 
Tudors  with  remorseless  severity.  But  "  while  the  sovereign 
authority  checked  these  excesses,"  as  Hume  is  pleased  to 
style  them,  "  the  flame  was  confined,  not  extinguished  ;  and 
burning  fiercer  from  confinement,  it  burst  out  in  the  succeed- 
ing reigns,  to  the  destruction  of  the  Church  and  monarchy." 

In  the  year  1603,  Elizabeth  was  succeeded  in  the  throne 
by  James  of  Scotland.  James,  who  was  educated  a  Pres- 
byterian, used  to  say  before  his  accession,  that  "  the  service 
of  the  Episcopal  Church  was  an  evil-said  mass  in  English ; 
that  its  order  of  bishops  smelled  vilely  of  popish  pride ;  that 
the  book  of  common-prayer  was  an  English  mass-book ;  and 
that  the  surplice,  copes,  and  ceremonies,  were  outward 
badges  of  popery."  But  no  sooner  was  the  English  crown 
upon  the  head  of  this  pedantic  and  weak-minded  king,  than 
a  complete  revolution  was  effected  in  all  his  sentiments  on 
this  subject.  Intoxicated  with  his  ecclesiastical  supremacy, 
and  captivated  by  the  fawning  sycophancy  of  the  English 
prelates,  he  soon  adopted  the  well-known  motto,  "  No  Bishop, 
no  King."  Laws  of  the  severest  character  were  now  passed, 
and  rigorously  executed  against  non-conformists.  They  were 
incapacitated  to  sue  for  their  lawful  debts ;  they  were  impri- 
soned for  life ;  they  were  denied  Christian  burial ;  and  some, 
even,  were  burned  at  the  stake  :  so  that  multitudes  of  these 
oppressed  people  exiled  themselves  from  their  native  land, 
and  sought  in  the  Western  world  what  was  denied  them 
at  home — the  privilege  of  worshipping  their  Maker  in  spirit 
and  in  truth. 

James  was  succeeded,  A.  D.  1625,  by  his  son,  Charles  the 
First.  The  pedantic  and  vainglorious  father  was  styled  by  his 


Ivi 


INTRODUCTION. 


flatterers  a  second  Solomon,  but  his  ill-guided  and  ill-fated 
successor  may  well  be  likened,  by  the  sober  pen  of  his- 
tory, to  the  foolish  Rehoboam.  The  language  of  the  British 
people  on  his  accession  to  the  throne,  was  that  of  oppressed 
Israel,  to  the  youthful  Hebrew  king  :  «  Thy  father  made 
our  yoke  grievous  ;  now,  therefore,  ease  thou"  somewhat  the 
grievous  servitude  of  thy  father,  and  his  heavy  yoke  that  he 
put  upon  us,  and  we  will  serve  thee."  But  this  most  infatu- 
ated and  unfortunate  of  the  Stuarts,  instead  of  listening  to 
this  earnest  remonstrance,  "  answered  them  roughly  ;  saying, 
my  father  made  your  yoke  heavy,  but  I  will  add  thereto ;  my 
father  chastised  you  with  whips,  but  I  will  chastise  you  with 
scorpions."  The  extravagant  lengths  to  which  he  stretched 
his  royal  prerogative,  and  the  high-handed  despotism  with 
which  he  invaded  the  civil  and  religious  rights  of  his  subjects, 
finally  brought  his  own  head  to  the  block,  and  drove  forth 
his  children  into  a  disgraceful  exile.  It  was  during  this  turbu- 
lent and  eventful  reign  that  those  people  first  appeared,  whose 
origin  and  history  form  the  subject  of  the  present  volume. 

Two  centuries  have  since  rolled  away,  and  the  followers 
of  that  George  Fox,  who  was  despised  by  the  world  as  a 
poor  dreaming  fanatic,  still  exist,  as  a  large  and  respect- 
ed society,  in  that  very  land  where  their  fathers  were 
whipped  and  imprisoned  with  the  offscourings  of  the  earth. 
Two  centuries  have  rolled  away,  and  in  the  western  wilder- 
ness, where  the  victims  of  kingly  and  prelatic  rage  sought  an 
asylum  with  the  savage  and  the  wild  beast,  a  vast  and  grow- 
ing empire  of  civil  and  religious  freedom  has  been  founded ; 
and  here,  too,  are  the  followers  of  Fox  to  be  seen,  in  city  and 
in  country,  remarkable  for  their  simplicity  and  uprightness, 
worshipping  the  Lord  in  spirit  and  in  truth.  But  though 
priestcraft  has  been  deprived  of  her  former  power,  she  still 
watches  to  regain  her  dominion.  But  let  us  learn  wisdom 
from  the  lessons  of  the  past. 

"  Stand  fast,  therefore,  in  the  liberty  wherewith  Christ  hath 
made  you  free,  and  be  not  again  entangled  with  the  yoke  of 
bondage."  Remember  that  vigilance — eternal,  unsleeping 
vigilance,  is  the  only  security  for  civil  and  religious  freedom. 


A 

HISTORY  OF  FRIENDS. 


CHAPTER  I. 


Thomas  Cranmer  was  appointed  by  King  Henry  the 
Eighth  Archbishop  of  the  See  of  Canterbury,  and 
1536.  when  he  assumed  the  power  of  that  office,  used  every 
means  to  reform  the  errors  of  the  Church  of  Rome.  He 
petitioned  the  king,  with  whom  he  stood  high  in  favor,  to 
proceed  at  once  towards  reforming  the  abuses  of  the  Church, 
and  proposed  that  the  following  points  required  immediate 
investigation,  as  many  persons  had  suffered  death  for  seem- 
ing offences,  which  were  soon  discovered  to  be  errors.  1st,  Is 
there  a  purgatory  ?  2d,  Whether  deceased  Saints  ought  to 
be  invocated  ?    3d,  In  what  light  are  images  to  be  regarded  ? 

Soon  after  the  above  recommendation,  Thomas  Crom- 
well, one  of  the  ministers  of  the  kingdom,  published  some 
injunctions  in  the  king's  name,  requiring  all  churchmen  not. 
to  recommend  the  use  of  images,  relics,  or  pilgrimages,  but 
to  instruct  them  in  their  own  language,  in  the  Lord's  Prayer, 
the  Creed,  and  the  Ten  Commandments.  This  was  the  first 
great  step  towards  the  translation  of  the  Bible ;  and  Cranmer 
using  his  power  for  that  object,  the  Holy  Book  was  pub- 
lished the  following  year.  The  king's  order  was  imme- 
1 


2 


HISTORY  OF  FRIENDS. 


diately  issued,  directing  the  Clergy  to  place  the  Bible  in  the 

churches,  for  the  benefit  of  all  who  desired  to  read  the 
3539.   Scriptures  in  their  native  tongue.    But  Cranmer  was 

not  satisfied  until  he  gained  permission  for  the  gene- 
ral introduction  of  the  Bible  among  the  people.  He  was, 
however,  still  a  believer  of  the  corporeal  presence  of  Christ, 
in  the  Sacrament,  and  remained  a  zealous  advocate  of  that 

doctrinal  point  of  the  existing  Church,  until  the  reign 
1549.   of  Edward  the  Sixth,  when  he  was  induced  by 

Nicholas  Ridley,  who  afterwards  suffered  martyrdom 
under  Queen  Mary,  to  make  inquiry  into  the  truth  of  the 
principle,  and  discover  the  absurdity  of  such  positions. 
Cranmer  soon  became  aware  of  the  superstition  of  the  belief, 
and  suppressed  it,  together  with  many  others  of  like  nature. 
It  is  strange  that  a  man  possessing  such  a  meek  temper, 
could  give  his  vote  for  the  burning  of  those  whom  he  consi- 
dered heretics ;  as  in  the  case  of  John  Nicholson,  alias  Lam- 
bert, in  the  reign  of  Henry  VIII.,  for  denying  the  corporeal 
presence  of  Christ,  in  the  Sacrament;  Joan  Bocher,  under 
Edward  VI.,  for  denying  that  Christ  had  taken  flesh  from 

the  Virgin  Mary ;  and  George  Parr,  during  the 
1556.   same  reign,  for  not  believing  in  the  deity  of  Christ. 

He  exhibited  in  these  actions  a  wrong  zeal  for  reli- 
gion, and  no  doubt  came  to  that  conclusion,  when  he  was 
forced  to  undergo  the  same  punishment  during  the  bloody 
reign  of  Queen  Mary. 

The  bishops,  under  Queen  Elizabeth,  were  content  with 

the  reformations  made  by  Cranmer,  yet  it  pleased  God 
1568.   to  raise  others  whose  testimony  was  publicly  excited 

against  many  of  the  remaining  superstitions.  Coleman, 
Burton,  Hallingham,  and  Benson,  although  imprisoned  by 
the  queen's  order,  succeeded  in  gaining  many  followers, 
who  were  known  by  the  name  of  Puritans.  About 
1583.  this  period,  the  people  were  somewhat  enlightened  in 
regard  to  the  Church  Articles  of  Faith,  through  the 
instrumentality  of  Robert  Brown,  a  young  student  of  Cam- 
bridge, and  Richard  Harrison,  a  schoolmaster,  who  jointly 


HISTORY  OF  FRIENDS. 


3 


published  some  works,  proving  that  the  Church  of  England 
was  still  considerably  infected  with  Romish  errors  and 
1593.  superstitions.  Henry  Barrow,  John  Greenwood,  and 
John  Penry,  were  put  to  death  for  maintaining  the 
doctrine  they  believed  to  be  the  truth,  more  through  the 
instigation  of  the  clergy,  than  by  the  desire  of  the  queen. 

When  James  the  First  ascended  the  throne,  after  the  death 
of  Queen  Elizabeth,  the  followers  of  these  men  suffered 
much  on  account  of  their  separation  from  the  Church.  In 
the  reign  of  Charles  the  First,  many  went  to  New  England, 
to  avoid  the  persecution  of  the  bishops,  and  afterwards  ren- 
dered themselves  notorious  as  cruel  persecutors  of  pious 
people  who  settled  amongst  them.  Thus  clearly  proving  it 
was  not  a  perfect  reformation,  though  it  had  not  always 
brought  forth  the  same  fruits  of  bitterness ;  the  branches  of 
the  tree  of  superstitious  institutions  were  broken,  but  the 
trunk  remained  unshaken.  To  make  a  clearer  discovery  of 
true  religion,  it  was  the  will  of  God  to  destroy  the  great 
obstruction  whereby  the  soul  was  deprived  enjoying  perfect 
peace  with  its  Creator. 

There  were  many  separate  societies  in  England  at  this 
time.  The  Seekers,  in  the  beginning,  promised  much  good, 
but  their  subsequent  history  establishes  the  fact,  that  their 
foundation  was  not  on  the  Rock  of  Ages.  It  was  during 
the  latter  end  of  the  reign  of  Charles  the  First,  that  those 
persons,  who  became  aware  of  a  divine  conviction  in  the 
conscience,  and  preached  the  immutable  doctrine  of  an  in- 
ward light,  began  to  increase  in  numbers,  and  form  a  se- 
parate religious  society.  They  have  been  accused  of  many 
■exorbitant  absurdities,  both  in  life  and  doctrine,  and  the 
name  of  Quakers  was  tauntingly  imposed  on  them. 

In  their  rise  and  progress,  they  met  with  many  adversities, 
which  no  body  of  men  would  have  been  willing  to  have 
withstood,  unless  they  sincerely  believed  they  were  right,  in 
the  doctrine  they  so  truthfully  advocated.  They  quietly 
submitted  to  bitter  revilings,  scornful  mockings,  rude  abuses, 
and  bloody  blows,  from  their  persecutors.    Many  suffered 


1 


HISTORY  OF  FRIENDS. 


hard  imprisonment,  banishment,  tortures  of  every  kind  ;  and 
history  speaks  of  deaths  in  prison,  on  the  gallows,  and  at 
the  stake.  Amid  all  these  vicissitudes,  we  have  many  noble 
instances  of  unfeigned  godliness,  sincere  love,  extraordinary 
meekness,  singular  patience,  ardent  zeal,  undaunted  courage, 
and  unshaken  steadfastness.  No  age  or  period  has  afforded 
more  powerful  examples  of  virtuous  resolution  to  accom- 
plish what  is  right  and  good. 

George  Fox  was  born  at  Drayton,  in  Leicestershire,  in  the 

seventh  month  (July).  His  father,  Christopher  Fox. 
1624.  was  an  honest  weaver,  who  led  such  a  virtuous  life, 

that  his  neighbors  called  him  "  Righteous  Christer." 
His  mother,  Mary  Lago,  was  an  upright  woman,  and  of  the 
stock  of  martyrs :  both  were  members  of  the  Church  of 
England.  It  is  said  of  George  Fox,  that  even  in  his  mi- 
nority he  exhibited  a  spirit  of  gravity  and  staidness  of  mind 
seldom  observed  in  children.  Although  from  a  child  it  was 
plainly  seen  that  his  views  of  religion  were  different  from 
his  brethren,  still  his  parents  endeavored  to  train  him  up  in 
the  common  way  of  worship.  At  the  age  of  11,  he  could 
read  and  write,  and  endeavored  to  live  a  pure  and  righteous 
life,  to  be  faithful  in  all  things,  inwardly  to  God  and  out- 
wardly to  man.  Thus  living  and  growing  in  virtue,  some 
of  his  relations  expressed  a  wish  to  have  him  educated  for 
a  priest  in  one  of  the  religious  schools ;  but  this  was  con- 
trary to  his  wish,  and  he  was  placed  as  an  apprentice  to  a 
shoemaker,  who  also  dealt  in  wool  and  cattle.  His  chief 
delight  in  his  master's  employment  was  in  taking  charge  of 
the  sheep,  and  he  soon  became  a  successful  shepherd,  which 
was,  an  eminent  author  has  said,  "  A  just  emblem  of  his 
after-ministry  and  service."  In  his  dealings  he  made  fre- 
quent use  of  the  word  "  verily,"  and  acted  so  strictly  to  its 
meaning,  that  those  who  knew  him  would  frequently  say, 
"  If  George  says  verily,  there  is  no  altering  him." 

Throughout  all  England  were  exhibited  tokens  of  the  be- 
ginning of  a  civil  war,  in  which  religion  was  somewhat 
interested.    New  forms  and  ceremonies  were  introduced  at 


HISTORY  OF  FRIENDS.  5 

the  communion-table,  and  those  preachers  who  did  not,  obey 
them  were  neglected,  while  those  who  promoted  rites 

1642.  that  favored  Popery  were  advanced.  This  caused  an 
insurrection ;  and  Charles  the  First,  accused  by  the 

Parliament  of  encroaching  upon  their  privileges,  raised  an 
army  and  secured  many  fortified  places.  Soon  after,  a 
battle  was  fought  between  the  Royalists  and  the  Parliament, 
near  Edge  Hill,  in  Warwickshire,  in  which  neither  party 
gained  much  advantage. 

During  his  nineteenth  year,  George  Fox  attended  a  fair 
with  some  of  his  associates,  at  which  an  incident  took  place, 
and  regarding  it  as  a  divine  admonition,  he  resolved  to  leave 
his  relations,  break  off  all  familiar  fellowship  with 

1643.  men,  and  lead  a  separate  and  retired  life.  On  the  9th 
of  the  ninth  month  (September)  he  went  to  Lutter- 
worth, and  continued  to  wander  from  place  to  place, 

1644.  until  he  arrived  at  Barnet  in  the  month  of  June. 
After  passing  through  many  severe  temptations,  he 

went  to  London  in  a  miserable  state  of  mind,  hoping  to  find 
some  relief  among  the  famous  professors  of  that  city ;  but 
he  found  them  ignorant  in  regard  to  the  spiritual  welfare  of 
the  soul.  On  hearing  that  his  parents  were  unhappy  during 
his  absence,  he  returned  to  Leicestershire.  Here  he  asso- 
ciated with  many  priests,  and  conversed  freely  on  all  the 
subjects  of  interest  for  the  salvation  of  the  soul.  Nathaniel 
Stevens,  then  priest  of  Drayton,  once  asked  him,  why  Christ 
cried  out  on  the  cross,  "  My  God,  my  God,  why  hast  thou 
forsaken  me-? "  The  reply  was  considered  unique  :  "  At 
that  time  the  sins  of  all  mankind  were  upon  Christ,  and  their 
iniquities  and  transgressions  with  which  he  was  wounded, 
which  he  was  to  bear,  and  to  be  an  offering  for  them,  as  he 
was  a  man ;  but  died  not,  as  he  was  God :  and  so,  in  that 
he  died  for  all  men,  and  tasted  death  for  every  man,  he  was 
an  offering  for  the  sins  of  the  whole  world." 

During  this  year  George  Fox  spent  much  of  his  time  in 
solitude,  waiting  patiently  on  the  Lord,  whilst  he 

1645.  became  aware  of  the  Iruth  of  those  principles  of  re- 


0 


Q  HISTORY  OF  FRIENDS. 

ligion,  which  have  since  been  recognized  by  the  Society  of 
Friends  or  Quakers. 

England  was  still  in  the  midst  of  a  revolution.  Parlia- 
ment exerted  all  its  power  for  the  introduction  of  the  Presby- 
terian Directory,  and  the  expulsion  of  the  Bishops.  The 
King  was  defeated  by  an  army  of  untrained  bands,  near 
Naseby,  and  escaped  to  Scotland,  but  was  delivered  to  the 
English  soon  after.  The  Churchmen  were  at  variance  with 
each  other,  and  many  persons  claimed  seats  in  Parliament, 
who  were  opposed  to  the  established  mode  of  worship. 

George  Fox  made  a  religious  tour  through  Derbyshire,  and 
proceeded  to  Nottinghamshire,  where  he  met  Elizabeth 
1647.  Hooten,  a  woman  whose  history  will  be  recorded 
in  the  sequel,  and  held  several  meetings  and  re- 
ligious discourses.  In  the  writings  of  Gerard  Croes,  we  find 
that  his  clothes  were  made  of  leather,  on  account  of  the  sim- 
plicity of  that  dress,  and  travelling  from  place  to  place,  a 
stranger,  they  needed  very  little  mending  or  repairing.  He 
was  a  steady  reader  of  holy  writ,  but  kept  aloof  from  all  pro- 
fessions and  churches,  because  he  could  not  bring  his  mind 
to  see  the  usefulness  of  the  many  forms  and  ceremonies  so 
entirely  disconnected  with  spiritual  religion.  The  first  ser- 
mons' he  preached  were  short,  powerful  and  full  of  truth  : 
many  were  convinced  of  their  errors,  and  returned  to  the  true 
light  of  the  Gospel.  A  person  by  the  name  of  Brown  on 
his  death-bed  prophesied  many  strange  occurrences,  and 
amongst  the  rest,  "  that  George  Fox  should  be  made  instru- 
mental by  the  Lord  to  the  conversion  of  people."  And  of 
some  very  prominent  men  of  that  period,  he  foretold  "  that 
they  should  come  to  nothing,"  which  was  fulfilled,  though  he 
did  not  live  to  see  it.  At  this  time  George  Fox  had  many 
sorrows  and  troubles,  passed  through  many  temptations,  in 
all  of  which  he  was  the  victor  ;  but  to  give  an  account  of  his 
condition  we  will  use  his  own  words. 

"  I  saw  into  that  which  was  without  end,  and  things  which 
cannot  be  uttered ;  and  of  the  greatness  and  infiniteness  of 
the  love  of  God,  which  cannot  be  expressed  by  words  ;  for  I 


HISTORY  OF  FRIENDS] 


7 


had  been  brought  through  the  very  ocean  of  darkness  and 
death,  and  through  and  over  the  power  of  Satan,  by  the 
eternal  glorious  power  of  Christ ;  even  through  that  darkness 
was  I  brought  which  covered  the  world,  and  which  chained 
down  all,  and  shut  up  all  in  the  death.  And  the  same  eter- 
nal power  of  God,  which  brought  me  through  those  things, 
was  that  which  afterwards  shook  the  nation,  priests,  profes- 
sors and  people.  Then  could  I  say,  I  had  been  in  spiritual 
Babylon,  Sodom,  Egypt  and  the  grave ;  but  by  the  eternal 
power  of  God,  I  was  come  out  of  it,  and  was  brought  over 
it,  and  the  power  of  it  unto  the  power  of  Christ.  And  I  saw 
the  harvest  white,  and  the  seed  of  God  lying  thick  in  the 
ground,  as  ever  did  wheat,  that  was  sown  outwardly,  and 
none  to  gather  it :  and  for  this  I  mourned  with  tears." 

Towards  the  latter  end  of  this  year,  the  state  affairs  of 
England  became  more  and  more  unsettled  ;  the  king  think- 
ing himself  no  longer  safe  at  Hampton  Court,  withdrew  to 
the  Isle  of  "Wight,  whilst  Parliament  still  insisted  on  the  ab- 
rogation of  Episcopacy,  and  the  entire  command  of  the  mili- 
tary forces ;  this  the  king  was  not  willing  to  grant,  and  he. 
was  no  longer  regarded  as  a  sovereign  claiming  obedience  of 
the  Parliament. 

Whilst  these  intestine  troubles  were  raging  with  some 
violence  throughout  the  kingdom,  the  minds  of  many 
1648.  were  exercised  in  regard  to  their  future  welfare.  George 
Fox  attended  many  meetings  of  the  priests  and  pro- 
fessors at  different  places,  and  whenever  he  spoke,  the  pow- 
er of  the  truth  of  his  remarks  made  many  converts.  He  had 
an  idea  of  studying  medicine,  but  he  felt  called  on  by  God  to 
enter  into  a  spiritual  labor.  He  became  aware  that  every 
man  was  enlightened  by  the  divine  light  of  Christ,  and  those 
who  believed  it  were  free  from  condemnation,  and  were  the 
children  of  light.  He  believed  God  had  given  a  measure  of 
his  spirit  to  all  men,  and  that  with  it  alone  they  could  truly 
serve  the  Lord ;  and  that  his  grace,  which  brings  salvation, 
was  able  to  reconcile  them  to  God. 

He  now  went  forth  to  preach  the  everlasting  Gospel,  and 


8 


HISTORY  OF  FRIENDS. 


use  all  the  good  God  had  given  him  in  endeavoring  to  reform 
men  of  their  evil  ways  and  practices.  About  this  time  he 
suffered  the  anger  of  some  persons  high  in  station,  on  ac- 
count of  refusing  to  take  off  his  hat  in  then-  presence.  "  He 
believed  that  the  hat-honor  was  an  honor  from  below, 
which  the  Lord  would  lay  in  the  dust,  and  stain  it ;  that  it 
was  an  honor  which  the  proud  look  for,  without  seeking 
the  honor  which  came  from  God  alone ;  that  it  was  an 
honor  invented  by  men  in  their  fall,  who  therefore  were  of- 
fended if  it  were  not  given  them ;  though  they  would  be 
looked  upon  as  church  members  and  good  Christians ; 
whereas  Christ  himself  said,  '  How  can  ye  believe,  who  re- 
ceive honor  of  one  another,  and  seek  not  the  honor  that 
cometh  from  God  only  ?'  That  it  was  an  honor,  which,  in 
relation  to  the  outward  ceremony,  was  the  same  as  was  given 
to  God ;  so  that  in  the  sign  of  reverence,  no  distinction  was 
made  between  the  Creator  and  the  creature.  The  saying  of 
the  word  you  to  a  single  person  went  a  degree  farther ;  for 
not  only  the  kings  and  princes  among  the  Heathens  and 
Jews,  had  not  been  offended  when  they  were  addressed  by 
the  word  '  Thee'  or  '  Thou,'  but  experience  proved  that  this 
was  the  language  in  which  God  was  spoken  to,  in  all  reli- 
gious assemblies." 

Whilst  the  king  was  almost  powerless  on  the  Isle  of 
Wight,  the  Duke  of  York,  his  second  son,  then  fourteen  years 
of  age,  disguised  himself  in  woman's  apparel,  and  fled  to 
Holland,  where  he  joined  his  eldest  brother,  the  Prince  of 
Wales,  who  two  years  before  had  gone  to  France.  They 
joined  some  English  men-of-war,  whose  commanders  favor- 
ed the  king,  and  proceeded  to  the  Downs  for  the  purpose  of 
capturing  the  ships  sailing  out  of  London.  On  their  arrival 
a  negotiation  was  pending  between  the  king  and  Parliament, 
but  the  treaty  was  strongly  opposed  by  the  army,  the  great 
instrument  to  the  downfall  of  the  king.  Several  members 
were  expelled  from  Parliament,  and  they  resolved  to  break 
off  all  communication  between  their  body  and  the  sovereign. 
After  a  short  imprisonment  at  Windsor,  he  was  arraigned  as 


HISTORY  OF  FRIENDS. 


9 


guilty  of  high  treason,  before  a  number  of  judges  appointed 
by  Parliament  for  that  purpose,  among  whom  was  Oliver 
Cromwell,  then  Lieutenant  General  of  the  Kingdom.  The 
king  did  not  recognize  the  court  a  lawful  body,  and  on  re- 
fusing to  answer  the  charges  preferred  against  him,  was,  on 
the  27th  of  January,  sentenced  to  suffer  death  as  an  enemy 
to  the  Commonwealth.  The  Prince  of  Wales  applied  to  the 
States  General  of  the  United  Provinces  at  the  Hague  for  as- 
sistance, and  they  sent  two  Ambassadors  to  the  Parliament, 
who  entreated  in  vain  for  the  pardon  of  the  king.  Parlia- 
ment declared  it  treason  for  any  one  to  endeavor  to  pro- 
mote Charles  Stuart,  Prince  of  "Wales,  or  any  other  person, 
to  be  king  of  England ;  the  House  of  Peers  was  abolished, 
and  they  assumed  the  government  of  the  nation  under  the 
title  of  "  The  Parliament  of  the  Commonwealth  of  England." 
The  Prince  of  Wales  was,  however,  proclaimed  by  the  Socts 
at  Edinburgh  to  be  king  of  Great  Britain,  which  was  a  repe- 
tition of  the  rule  the  English  had  worked  in  the  case  of  the 
death  of  the  late  king's  father  in  the  year  1625. 


CHAPTER  II. 


George  Fox  still  continued  to  bear  his  testimony  against 
all  the  sins  of  the  times.  He  testified  against  wakes, 
1649.  may-games,  plays,  shows,  and  all  the  means  by  which 
people  were  led  into  vanity,  or  became  forgetful  of  the 
fear  of  God.  At  one  time  he  attended  a  meeting  of  his  friends 
at  Nottingham,  and  seeing  from  the  top  of  a  hill  the  church 
of  the  town,  he  felt  it  his  duty  to  preach  against  that  idol 
temple  and  its  worshippers.  The  priest  selected  his  text  from 
the  following  words  of  the  Apostle,  2  Pet.  i.  19.  "  We  have 
also  a  more  sure  word  of  prophecy,  whereunto  ye  do  well 
who  take  heed,  as  unto  a  fight  that  shineth  in  a  dark  place, 
until  the  day  dawn,  and  the  day-star  arise  in  your  hearts." 
In  explanation  he  told  his  hearers  that  this  was  the  scripture 
by  which  they  were  to  try  all  doctrines,  religions  and  opi- 
nions. George  Fox  hearing  this,  felt  the  power  of  God  with- 
in him,  directing  him  to  bear  testimony  against  this  false  doc- 
trine. He  arose  amid  the  congregation,  and  said,  "  Oh !  no, 
it  is  not  the  scripture,  but  it  is  the  Holy  Spirit,  by  which  the* 
holy  men  of  God  gave  forth  the  scriptures,  whereby  opinions, 
religions,  and  judgments  are  to  be  tried.  That  was  it  which 
led  unto  all  truth,  and  gave  the  knowledge  thereof.  For  the 
Jews  had  the  scriptures,  and  yet  resisted  the  Holy  Ghost,  and 
rejected  Christ,  the  bright  morning  star,  and  persecuted  him 
and  his  Apostles  ;  though  they  took  upon  them  to  try  their 
docfrine  by  the  scriptures  ;  but  they  erred  in  judgment,  and 
did  not  try  them  aright,  because  they  did  it  without  the  Holy 
Ghost."  For  saying  these  words  the  police  seized  him,  and 
after  an  examination  before  the  officers  of  the  town,  he  was 
cast  into  an  offensive  prison.    His  words  at  the  steeple-house 


HISTORY  OF  FRIENDS. 


11 


made  a  deep  impression  on  the  hearts  of  many ;  and  the  high 
sheriff  introduced  him  in  the  midst  of  his  family,  who  were 
led  to  examine  the  truth  of  his  doctrine,  and  soon  became 
aware  of  the  power  of  the  Lord.  He  held  meetings  in  the 
sheriff's  mansion,  and  many  eminent  persons  attended  to  his 
warnings.  A  great  change  came  over  the  character  of  Reck- 
less, the  sheriff,  and  he  went  forth  to  preach  repentance  in 
the  market-places  of  his  native  town.  The  magistrates  could 
endure  this  no  longer,  and  ordered  him  back  to  the  common 
prison,  to  await  his  trial  at  the  coming  session  of  the  Court 
of  Assizes.  The  sitting,  however,  was  allowed  to  pass  over 
without  bringing  George  Fox  to  the  bar  of  the  court ;  and 
after  a  weary  imprisonment  of  some  months,  he  was  again 
set  at  liberty. 

In  his  wanderings  he  chanced  to  stop  at  Mansfield- Wood- 
house,  where,  finding  a  distracted  woman  under  the  care  of 
a  physician,  who  had  tried  in  vain  to  relieve  her,  he  spoke  to 
her  in  the  name  of  the  Lord,  and  bade  her  be  quiet  and  still. 
The  effect  of  these  words  settled  her  mind,  and  on  becoming 
sane  she  received  the  doctrine  of  truth,  in  the  belief  of  which 
she  continued  until  death.  In  this  place  he  also  went  to  the 
church  in  order  to  declare  the  word  of  God,  but  he  was  beat- 
en out,  placed  in  the  stocks,  and  at  last  stoned  out  of  the 
town.  He  next  went  to  Leicestershire,  accompanied  by  sev- 
eral of  his  friends,  and  visited  a  sect  of  people  who  were  im- 
prisoned for  their  religion.  He  found  they  were  blasphem- 
ers, who  believed  they  were  gods,  and  after  conversing  with 
them  in  jail  for  a  long  time,  they  were  made  sensible  of  their 
position,  and  soon  after  one  of  them  published  a  book  of  recan- 
tation, which  action  secured  their  release.  At  Twy-Cross 
he  addressed  the  excisemen,  and  warned  them  against  op- 
pressing the  poor.  At  this  town  the  physicians  had  declar- 
ed a  celebrated  man  to  be  at  the  point  of  death  ;  George  Fox 
went  to  his  bed-side  and  entreated  the  Lord  to  restore  him 
to  health ;  and  in  passing  through  the  town  some  time  after  he 
found  the  man  had  regained  his  strength,  and  was  ever  after- 
wards very  affectionate  towards  the  Society  of  Friends. 


12 


HISTORY  OF  FRIENDS. 


This  year  he  went  to  Derby,  and  learning  that  one  of  the  colo- 
nels of  the  army  was  to  deliver  a  lecture  in  the  church, 
1650.  he  felt  himself  called  upon  to  speak  after  the  service, 
but  he  was  arrested  by  the  officers,  examined  before 
the  magistrates,  and  committed,  together  with  one  of  his  fol- 
lowers, to  the  house  of  correction  for  six  months,  as  a  blas- 
phemer. The  following  is  the  warrant  issued  for  their  im- 
prisonment : 

To  the  Master  of  the  House  of  Correction,  in  Derby, 
Greeting: — We  have  sent  you  herewithal,  the  bodies  of 
George  Fox,  late  of  Mansfield,  in  the  county  of  Nottingham ; 
and  John  Fretwell,  late  of  Staniesby,in  the  county  of  Derby, 
husbandman,  brought  before  us  this  present  day,  and  charged 
with  the  avowed  uttering  and  broaching  of  divers  blasphe- 
mous opinions  contrary  t»  the  late  Act  of  Parliament, 
which,  upon  their  examination  before  us,  they  have  con- 
fessed. These  are  therefore  to  require  you,  forthwith  upon 
sight  hereof,  to  receive  them,  the  said  George  Fox  and  John 
Fretwell,  into  your  custody,  and  them  therein  safely  to  keep 
during  the  space  of  six  months,  without  bail  or  mainprize,  or 
until  they  shall  find  sufficient  security  to  be  of  good  beha- 
vior, or  be  thence  delivered  by  order  from  ourselves. 
Hereof  you  are  not  to  fail.  Given  under  our  hands  and 
seals  this  30th  day  of  October,  1650. 

Ger.  Bennet. 
Nath.  Barton. 
It  was  during  this  term  of  imprisonment  that  the  Society 
of  Friends  received  the  appellation  of  Quakers.  It  origi- 
nated from  the  fact  of  George  Fox  bidding  Gervas  Bennett, 
one  of  the  officers  who  committed  him,  and  those  around 
him,  to  tremble  at  the  word  of  the  Lord !  This  odd  name 
was  sounded  not  only  in  England,  but  throughout  the  adja- 
cent kingdoms,  giving  rise  to  many  foolish  and  silly  stories. 
Fretwell  did  not  remain  true  to  his  faith,  and  through  the 
intercession  of  the  jailor,  procured  his  liberty.  Croes  in  his 
history  has  represented  George  Fox  as  entirely  too  ignorant 


HISTORY  OF  FRIENDS. 


to  be  the  founder  of  a  religious  society.  He  states,  that  he 
could  neither  write  legibly  nor  express  his  meaning  in  writing. 
This  is  not  true,  although  he  was  not  distinguished  as  an 
elegant  writer,  yet  he  always  was  fortunate  enough  to  render 
himself  understood.  His  letters  to  the  priests  of  Derby  and 
the  magistrates  who  committed  him,  clearly  establish  that 
point.  He  also  wrote  letters  to  Nathaniel  Barton,  Gervas 
Bennett,  and  to  the  bell-ringers  of  St.  Peter's  Church,  in 
Derby,  against  the  ringing  of  bells  for  joy,  because  it  pro- 
duces vanity  and  immorality. 

His  relations  went  before  the  magistrates,  offering  to  be 
bound  in  one  hundred  pounds  each,  and  many  others  to  the 
amount  of  fifty  pounds,  if  they  would  release  him,  and  he 
would  not  give  his  testimony  against  the  doctrines  of  the 
established  Church,  in  that  county.  When  they  brought 
him  before  the  officers,  he  refused  to  submit  to  such  an 
arrangement,  believing  himself  innocent  of  any  misconduct 
or  ill  behavior.  He  was  ordered  back  to  prison,  but  the 
jailor  granted  him  many  liberties,  not  before  enjoyed.  His 
friends  were  somewhat  offended  at  his  conduct,  and  he  wrote 
them  the  following  letter  : 

"  Would  you  have  me  to  be  bound  to  my  good  behavior 
from  drunkenness,  or  swearing,  or  fighting,  or  adultery,  and 
the  like  ?  The  Lord  hath  redeemed  me  from  all  these 
things ;  and  the  love  of  God  hath  brought  me  to  loathe  all 
wantonness,  blessed  be  his  name.  They  who  are  drunk- 
ards, and  fighters,  and  swearers,  have  their  liberty  without 
bonds ;  and  you  lay  your  law  upon  me,  whom  neither  you. 
nor  any  other,  can  justly  accuse  of  these  things,  praised  be 
the  Lord  '.  I  can  look  at  no  man  for  my  liberty,  but  at  the 
Lord  alone ;  who  hath  all  men's  hearts  in  his  hand." 

To  Nathaniel  Barton,  he  soon  after  wrote  another  severe 
letter,  placing  his  conduct  in  a  strange  and  sinful  light.  He 
said  that  the  Saviour  told  such  men  as  him,  "  I  was  sick,  and 
in  prison,  and  ye  visited  me  not ;  I  was  hungry,  and  ye  fed 
me  not ;  I  was  a  stranger,  and  ye  took  me  not  in."  And 
when  they  replied,  "  When  saw  we  thee  in  prison,  and  did 


14 


HISTORY  OF  FRIENDS. 


not  come  to  thee  ?"  He  answered,  "  Inasmuch  as  ye  did  it 
not  to  one  of  these  little  ones,  ye  did  it  not  to  me." 

In  this  year  Elizabeth  Hooten,  the  first  female  preacher 
in  the  Society  of  Friends,  felt  herself  called  upon  to  go  forth 
and  preach  the  way  of  salvation.  She  was  for  a  long  time 
believed  to  be  the  first  woman  who  ever  preached  in  public 
assemblies,  but  in  the  History  of  the  Troubles  in  England, 
a  Dutch  work,  published  at  Dordt,  in  1647,  it  will  be  found 
that  it  was  no  novelty  in  London  for  females  to  address  re- 
ligious meetings. 

The  state  affairs  of  the  kingdom  were  as  unsettled  as  ever. 
The  Scotch  sent  ambassadors  to  Holland  for  the  purpose  of 
urging  Charles  II.  to  abrogate  Episcopacy  and  uphold  the 
Covenant.  The  king,  seeing  no  other  way  to  regain  his 
throne,  agreed  to  the  establishment  of  the  Presbyterian  Cove- 
nant, and  arriving  in  Scotland,  he  made  his  entry  into  Edin- 
burgh through  the  gate  on  which  were  placed  the  quarters  of 
the  Earl  of  Montrose.  On  the  16th  of  August  the  king 
issued  a  declaration,  in  which  may  be  found  the  following 
words,  which  are  regarded  as  an  open  confession  of  his 
father's  crimes,  and  that  by  his  conduct  he  had  wronged  and 
injured  the  nation. 

"  Though  his  Majesty,  as  a  dutiful  son,  be  obliged  to 
honor  the  memory  of  his  royal  father,  and  have  in  estimation 
the  person  of  his  mother,  yet  doth  he  desire  to  be  deeply 
humbled,  and  afflicted  in  spirit  before  God,  because  of  hi* 
father's  hearkening  to  evil  councils,  and  his  opposition  to 
the  work  of  Reformation,  and  to  the  solemn  League  and 
Covenant  (by  which  so  much  of  the  blood  of  the  Lord's 
people  hath  been  shed  in  these  kingdoms)  and  for  the  idola- 
try of  his  mother." 

The  English  did  not  favor  this  movement,  and  General 
Fairfax  was  ordered  to  proceed  with  his  army  to  Scotland. 
Fairfax  declined,  it  is  generally  believed  on  account  of  the 
advice  of  his  wife,  with  whom  the  Presbyterian  ministers 
held  no  small  amount  of  influence.  Oliver  Cromwell  was 
then  created  general  of  the  national  forces,  and  immediately 


HISTORY  OF  FRIENDS. 


15 


marching  to  Scotland,  he  defeated  the  Scottish  army 
1651.   near  Edinburgh.    Notwithstanding  their  overthrow, 
the  Scots  crowned  Charles  II.,  in  January,  after  taking 
a  solemn  oath  to  maintain  and  defend  the  Covenant. 

During  the  latter  part  of  George  Fox's  imprisonment  in 
the  Derby  House  of  Correction,  the  officers  who  were  re- 
cruiting in  the  neighborhood,  by  the  advice  of  the  soldiers, 
offered  him  a  captain's  commission  in  the  new  army  enlisted 
to  take  up  arms  in  favor  of  the  Commonwealth,  and  against 
Charles  Stuart.  Although  bold  and  valiant,  yet  his  belief 
and  feelings  forbad  him  pursuing  such  a  course,  and  in  his 
reply  he  said :  "  That  he  could  not  do  so,  knowing,  accord- 
ing to  the  doctrine  of  Apostle  James,  that  all  wars  arise  from 
the  lusts,  and  that  he  had  lived  in  the  virtue  of  that  life 
and  power,  that  took  away  the  occasion  of  all  wars."  For 
this  refusal  of  what  they  considered  a  proffered  honor,  he 
was  cast  into  a  dungeon  among  rogues  and  felons.  The 
laws  of  England  were  very  severe  at  this  period,  and  during 
his  confinement  George  Fox  wrote  letters  to  the  magistrates, 
proving  that  capital  punishment  was  conlrary  to  the  law  of 
God.  A  young  woman  was  confined  in  the  dungeon  for 
stealing  money  from  her  master,  and  was  sentenced  to  suffer 
death  as  a  penalty  for  the  offence.  He  became  deeply  in- 
terested in  her  case,  used  every  exertion  to  gain  a  reprieve, 
and  it  was  only  after  the  grave  was  dug  and  when  she  stood 
upon  the  scaffold,  that  his  warning  words  to  the  officers  pro- 
cured her  pardon.  Previous  to  being  set  at  liberty,  he  wrote 
a  serious  exhortation  to  the  magistrates,  calling  upon  them  to 
take  into  consideration  the  offences  which  those  persons 
committed  who  were  sentenced  to  suffer  imprisonment.  The 
following  extract  from  the  letter  is  to  the  point. 

"  I  desire  you  to  consider  of  these  things,  and  search  the 
Scriptures,  and  see  whether  any  of  the  people  of  God  did 
ever  imprison  any  for  religion  ;  but  were  themselves  impri- 
soned. I  desire  you  to  consider  how  it  is  written,  that  when 
the  Church  is  met  together,  they  may  all  prophesy,  one  by 
one,  that  all  may  hear,  and  all  may  learn,  and  all  be  com- 


16 


HISTORY  OF  FRIENDS. 


forted :  and  then,  "  If  anything  be  revealed  to  him  that  sit- 
teth  by,  let  the  first  hold  his  peace."  Thus  it  was  in  the  true 
church,  and  thus  it  ought  to  be.  But  it  is  not  so  in  your 
assemblies :  but  he  that  teaches  for  hire  may  speak,  and 
none  may  contradict  him.  Again,  consider  the  liberty  that 
was  given  to  the  Apostles,  even  among  the  unbelieving 
Jews :  when  after  the  reading  the  Law  and  the  Prophets,  the 
rulers  of  the  synagogue  said  unto  them,  '  Ye  men  and 
brethren,  if  you  have  any  word  of  exhortation  for  the  people, 
say  on.'  I  desire  you  to  consider  in  stillness,  and  strive  not 
against  the  Lord,  for  he  is  stronger  than  you." 

After  remaining  in  Derby  prison  about  a  year,  he  was 
liberated,  and  immediately  started  oh  a  religious  tour  through 
the  neighboring  counties,  where  he  convinced  Richard  Farns- 
worth,  James  Naylor,  and  William  Dewsbury,  of  the  truth 
of  the  doctrine  he  preached  so  effectually,  who  in  time  all 
became  good  and  upright  ministers  of  the  everlasting  Gos- 
pel. At  Malton,  Boyes,  one  of  the  priests,  offered  him  the 
use  of  the  church.  When  he  arrived  at  the  building,  he 
found  one  of  the  priests  preaching  to  eleven  hearers ;  but 
when  he  arose  upon  a  high  seat  to  address  them,  the  church 
was  crowded.  He  directed  them  to  their  inward  teacher, 
Christ  Jesus,  who  would  blot  out  all  their  sins,  and  turn 
them  from  the  error  of  their  ways.  He  explained  many  mis- 
construed passages  of  the  Scripture,  and  pointed  out  the 
Spirit  of  God  within  themselves,  by  which  alone  they  might 
come  to  God. 

In  the  meantime,  Charles  the  Second  raised  a  new  army, 
and  marching  into  England,  took  Worcester  without  oppo- 
sition. In  September,  however,  his  forces  were  defeated  by 
Cromwell,  and  Charles  was  forced  to  seek  shelter  in  a  hollow 
oak,  near  the  scene  of  combat.  Clothed  as  a  servant,  he 
wandered  through  the  country,  escaping  many  hazards,  until 
at  last  he  sailed  for  the  coast  of  Normandy,  in  France,  where 
he  arrived  disheartened  and  dispirited. 


HISTORY  OF  FRIENDS. 


17 


The  priest  Boyes  accompanied  George  Fox  through  several 
towns,  and  listened  attentively  to  the  words  the  good 
1652.  man  spoke.  At  one  place  some  persons  called  upon 
Boyes  to  pay  some  money  due  for  tithes ;  but  he  told 
them  he  had  enough,  and  would  not  take  it.  This  anecdote 
proves  that  the  preaching  of  the  Word  of  God  had  made 
some  impression  on  his  heart. 

Passing  one  night  through  the  town  of  Patrington,  George 
Fox  applied  for  lodging  at  the  public-house,  but  was  denied 
admittance.  He  slept  under  a  hedge,  near  the  outskirt  of 
the  village,  and  in  the  morning  was  molested  by  some  rude 
persons,  who  afterwards  sought  his  forgiveness,  promising  to 
amend  their  lives.  In  this  place  he  met  one  honest  magis- 
trate, who  treated  him  as  a  brother  and  friend,  as  well  as  ful- 
filling his  duty  as  a  public  officer,  in  issuing  a  warrant  for 
the  arrest  of  a  professor  of  religion,  for  abusing  George  Fox, 
whilst  standing  in  the  church.  So  zealous  was  Justice  Ho- 
tham  to  keep  the  peace,  that  he  told  George  Fox,  if  he  would 
seek  the  protection  of  the  law  when  he  was  ill-treated,  he 
should  be  dealt  with  fairly  and  honestly.  Still  he  refused  to 
take  the  benefit  of  outward  power. 

At  Gainsbury,  some  worthless  man  had  accused  George 
Fox  of  declaring  and  believing  he  was  Christ.  On  arriving 
at  that  place,  crowds  of  persons  attended  him  to  the  house 
of  a  friend,  among  whom  was  his  accuser.  He  told  them, 
in  explanation,  that  Christ  was  within  them,  except  they 
were  reprobates ;  and  that  it  was  Christ,  the  eternal  power 
of  God,  that  spoke  through  him  unto  them ;  not  that  he  was 
Christ.  He  said  to  his  false  accuser,  that  he  was  a  JudasJ 
and  that  the  end  of  Judas  should  be  his.  This  satisfied  the 
people,  and  they  peaceably  departed  to  their  homes.  Strange 
as  it  may  appear,  this  Judas  hung  himself,  and  a  stake  was 
driven  through  his  body.  George  F©x  now  went  into  York- 
shire. In  Wainsworth  he  was  beaten  out  of  the  church  ;  at 
Doncaster  he  went  to  the  church,  and  afier  the  priest  had 
finished  his  sermon,  began  to  address  the  audience ;  but  he 

was  arrested,  taken  before  the  magistrates,  and  threatened 

2 


18 


HISTORY  OF  FRIENDS. 


with  death,  if  he  should  ever  undertake  to  preach  in  that 
place  again.  At  Tickhill,  whither  he  went  to  preach,  the 
clerk  struck  him  violently  in  the  face  with  his  bible,  and  the 
people  forced  him  out  of  the  church,  and  dragged  him 
through  the  streets.  He  addressed  them  mildly,  and  told 
them  wherein  they  had  dishonored  Christianity  by  their 
conduct,  and  prayed  that  they  might  repent,  and  become 
true  believers  in  the  doctrine  of  Christ  and  the  Gospel. 

So  far  we  have  mentioned  George  Fox  as  the  only  preacher, 
among  the  Society  of  Friends.  Ere  this  Thomas  Aldam,. 
Richard  Farnsworth  and  William  Dewsbury,  had  gone  forth 
preaching  the  same  principles  of  belief  as  were  taught  by 
Christ  himself.  The  priest  of  Warnsworth  procured  from 
the  magistrates  a  warrant  for  the  arrest  of  George  Fox  and 
Thomas  Aldam,  to  be  executed  in  any  part  of  the  West 
Riding  of  Yorkshire.  The  constable  arrested  Aldam,  be- 
cause he  knew  him,  but  refused  to  take  George  Fox  on 
account  of  his  being  a  stranger  in  the  neighborhood.  Mar- 
shall,  the  priest  of  this  place,  told  some  wonderful  stories 
about  the  eminent  founder  of  the  Society  of  Friends.  He 
says  the  reason  so  many  people  flocked  to  hear  him  speak, 
was  because  he  usually  carried  bottles  of  ardent  spirits  with 
him,  with  which  he  frequently  regaled  them.  Preaching 
such  tales  as  these  had  a  contrary  effect  to  that  which  the 
priest  expected,  and  many  of  his  congregation  refused  to  at- 
tend the  church  while  he  continued  its  minister.  George  Fox 
preached  at  the  fair  in  Sedburg,  and  told  the  people  that  Christ 
alone  taught  them  the  only  true  way  to  God.  It  was  here 
that  Francis  Howgill  said,  "  This  man  speaks  with  authority, 
and  not  as  the  scribes."  At  Firbank  chapel  in  Westmore- 
land, he  spoke  for  several  hours  to  an  auditory  of  more  than 
a  thousand  people.  He  directed  them  to  the  spirit  of  God 
in  themselves  as  the  sole  guide  from  error  into  the  path  of 
truth,  uprightness  and  virtue ;  that  they  must  become  children 
of  light  and  be  led  by  the  power  of  Christ  unto  God.  He 
explained  the  parables  and  sayings  of  Christ,  and  taught  the 


HISTORY  OF  FRIENDS. 


19 


true  and  right  meaning  of  the  Apostles'  writings  and  epistles 
to  the  elect. 

The  power  of  the  word  he  preached  at  this  place  was  so 
effectual  as  to  convince  many  of  his  hearers  of  its  truth, 
amongst  whom  we  find  recorded  the  names  of  Francis  How- 
gill  and  John  Audland,  both  ministers  of  the  religious  society 
termed  Independents,  who,  renouncing  their  former  doctrines 
and  refunding  the  money  they  had  received  for  preaching  to 
the  parish  of  Colton  in  Lancashire,  embraced  those  princi- 
ples of  Christ  within,  and  that  fundamental  element  of  Chris- 
tianity the  waiting  on  Christ,  not  in  outward  temples,  but  in 
the  secret  of  the  soul. 


CHAPTER  III. 


John  Audland  was  a  young  man,  possessing  a  fine  per- 
sonal appearance,  as  well  as  many  excellent  traits  of  charac- 
ter, and  a  mild  and  gentle  disposition.  Gifted  with  talents 
of  no  common  order,  and  having  at  command  an  extraordi- 
nary memory,  at  the  age  of  eighteen  he  was  a  constant  reader 
of  the  Holy  Scriptures,  and  became  very  serious  on  the  sub- 
ject of  the  salvation  of  his  soul.  When  he  attained  his  ma- 
jority, he  became  an  eminent  minister  among  the  Independ- 
ents, and  strictly  lived  according  to  the  doctrines  which  he 
then  believed  to  be  in  unison  with  the  word  of  God.  On 
hearing  George  Fox's  sermon  at  Firbank  Chapel,  he  was 
led  to  inquire  into  the  validity  of  the  positions  which  he  had 
assumed,  and  after  a  careful  examination  of  his  belief,  the 
spirit  of  God  within  forced  him  to  renounce  it,  and  go 
forth  preaching  the  true  salvation  to  all  without  money  and 
without  price. 

Francis  Howgill  studied  for  the  ministry  in  the  Univer- 
sity, and  connected  himself  with  the  Episcopal  Church.  He 
was  a  zealous,  upright  man  ;  and  after  a  thorough  examin- 
ation into  the  follies,  ceremonies,  and  superstitions  that  still 
remained  attached  to  the  mode  of  worship  in  that  Church, 
he  resolved  to  abandon  their  doctrines,  and  soon  after  joined 
the  Independents.  Still  he  was  dissatisfied,  and  finding, 
notwithstanding  all  his  fasting,  praying,  and  good  works, 
that  he  continued  to  remain  in  sin,  he  turned  to  the  inward 
light,  and  saw  the  unfruitfulness  of  all  his  actions,  and  be- 
came aware  that  he  had  been  blind  and  ignorant  in  relation 
to  the  true  principle  of  the  Gospel.  Like  a  lamb,  he  was 
led  from  darkness  to  light ;  and  in  due  time  his  heart  was 
filled  with  joy,  and  he  went  forth  clothed  in  an  armor  of 


HISTORY  OF  FRIENDS. 


21 


true  faith,  freely  preaching  repentance  to  all.  It  was  not 
long  before  those  by  whom  he  was  once  beloved,  became 
his  inveterate  enemies,  and  holding  some  influence  over  the 
magistrates,  he  was  imprisoned  at  Appleby,  in  Westmore- 
land, where  he  remained  a  long  time. 

It  was  at  Under  Barrow  that  George  Fox  convinced  Ed- 
ward Burrough,  that  he  was  living  a  stranger  to  God  and  his 
holy  works.  His  clear  reasoning,  the  truth  and  determina- 
tion in  which  he  expressed  the  simplicity  of  the  doctrine  of 
Christ,  and  the  confidence  he  placed  in  Him  alone  to  redeem 
mankind  from  sin,  was  proved  so  triumphantly,  that  Bur- 
rough  was  made  a  convert  in  the  faith,  and  became  an 
eminent  servant  in  the  hands  of  the  living  God.  He  was 
born  in  the  barony  of  Kendal  in  Westmoreland,  and  re- 
ceived such  an  education  as  the  schools  of  the  immediate 
neighborhood  afforded  to  the  children  of  humble  but  re- 
spectable parents.  Early  marks  of  genius  were  discovered 
whilst  he  was  a  boy ;  and  finding  no  pleasure  in  the  ordi- 
nary occupations  of  youth,  his  chief  delight  was  reading  the 
Holy  Scriptures,  in  which  he  was  well  versed  when  only 
twelve  years  old.  His  parents  were  Episcopalians,  and  he 
was  educated  in  their  belief  and  mode  of  worship ;  but  he 
frequently  attended  meetings  of  the  Presbyterians,  and  pre- 
ferring their  doctrine  in  'many  things  to  the  established 
Church,  he  joined  that  body,  and  suffered  the  displeasure  of 
his  parents  and  friends.  At  the  age  of  seventeen,  he  became 
sensible  of  his  position  ;  having  the  Truth  in  his  compre- 
hension, but  wanting  the  experimental  knowledge  of  its 
efficacy  in  the  redemption  of  the  soul  from  sin,  and  he  was 
almost  lost  in  the  belief  of  "  Whom  God  loves  once,  he 
loves  for  ever."  He  grew  weary  of  the  teachings  of  the 
priests,  and  finding  relief  in  the  doctrine  preached  by  George 
Fox,  he  became  a  member  of  the  despised  society  of 
Quakers,  for  which  action  his  father,  in  a  fit  of  blind  zeal, 
cast  him  off,  and  declared  him  an  exile  from  his  native 
home.  During  the  period  of  his  ministry  in  the  cause  of 
Christ,  he  suffered  many  adversities :  reviled,  despised  by 


22  HISTORY  OF  FRIENDS. 

his  former  associates  ;  slandered  by  the  tongue  of  calumny, 
and  driven  from  place  to  place,  he  only  sought  relief  from 
the  purity  of  Truth  and  the  consciousness  of  living  in  the 
principles  of  the  disciples  of  Jesus.  Like  a  hero,  and  with 
all  the  determination  of  a  martyr,  he  braved  every  danger,  to 
uphold  that  belief  of  Christ  within,  which  had  brought  joy 
to  his  soul,  and  sent  him  to  preach  the  light  to  the  people. 

At  Swarthmore,  George  Fox  stopped  at  the  house  of  Tho- 
mas Fell,  a  judge  in  Wales,  where  he  met  with  a  priest, 
named  William  Lampitt,  who  was  pastor  of  the  church  at 
Ulverstone.  The  following  day  was  one  appointed  by  that 
priest  for  humiliation  and  prayer.  He  went  thither,  and  after 
their  service  was  finished,  he  requested  permission  to  speak, 
which  was  granted,  and  he  arose  and  said,  "  He  is  not  a  Jew 
that  is  one  outwardly  ;  but  he  is  a  Jew  that  is  one  inwardly  ; 
and  that  is  circumcision  which  is  of  the  heart.  Christ  was 
the  light  of  the  world,  and  enlightened  every  man  that  Com- 
eth unto  the  world,  and  that  by  this  light  they  might  be  gather- 
ed to  God.  That  they  were  the  prophet's  words,  and  Christ's 
and  the  Apostles'  words ;  and  that  what  they  spoke,  they  enjoy- 
ed and  possessed,  and  had  it  from  the  Lord."  He  asked, 
"  What  have  any  to  do  with  the  Scriptures,  if  they  come  not  to 
the  Spirit  that  gave  them  faith  ?  You  will  say,  Christ  saith 
this,  and  the  Apostles  say  this  ;  but  what  canst  thou,  O  man, 
say  thyself  concerning  this  ?  Art  thou  a  child  of  the  light ; 
dost  thou  walk  in  the  light ;  and  what  thou  speakest,  is  it  in- 
wardly from  God  ?"  He  proved  that  God  would  teach  his 
people  by  his  Spirit,  and  bring  them  from  their  outward 
churches,  and  religions,  and  ways  of  worship.  Margaret 
Fell,  wife  of  the  judge,  stood  in  her  pew  weeping  bitterly, 
her  spirit  crying  to  the  Lord,  1  We  are  all  thieves !  we 
are  all  thieves !  We  have  taken  the  Scriptures  in  words,  and 
know  nothing  of  them  in  ourselves."  George  Fox  continued 
preaching  against  false  prophets  and  their  superstitious  mode 
of  worship,  when  John  Sawrey,  a  justice  of  peace,  ordered 
him  to  be  taken  away.  Margaret  Fell,  and  the  priest  also, 
who  wished  to  please  her,  bid  the  officers  to  let  him  speak, 


HISTORY  OF  FRIENDS. 


23 


but  the  constable  led  him  from  the  church,  and  he  addressed 
a  vast  concourse  in  the  graveyard. 

In  the  evening  he  addressed  Judge  Fell's  family  and  ser- 
vants, and  the  word  he  spoke  so  effectually  convinced  them, 
that  they  embraced  the  Truth.  It  was  here  that  William 
Caton  became  aware  of  his  position,  and  enlisted  under  the 
humble  banner  of  Christ. 

Thomas  Lawson,  the  eminent  priest  of  Ramside,  hearing 
that  George  Fox  intended  to  address  the  inhabitants  of  that 
place,  freely  offered  the  use  of  his  church,  and  at  a  previous 
meeting  informed  the  people  of  the  fact,  and  gave  them  a 
courteous  invitation  to  attend.  Here  he  declared  in  the  pow- 
erful words  of  truth,  the  doctrine  of  religion  as  preached  by 
Christ  whilst  on  earth,  and  even  the  priest  was  so  convinced 
of  the  error  of  his  ways,  that  he  left  off  preaching  for  hire, 
and  in  a  short  time  became  a  follower  of  the  meek  and  lowly 
Jesus,  and  went  out  among  the  people,  giving  what  he  had 
received,  freely  and  without  price.  At  this  time,  Thomas 
Lawson  was  the  most  distinguished  botanist  that  England 
could  boast  of,  and  he  continued  until  death  to  become  more 
enlightened  in  this  beautiful  and  useful  science. 

After  holding  meetings,  and  converting  many  at  Brerecliff 
and  Gleaston,  George  Fox  returned  again  to  Swarthmore,  in 
accordance  with  his  own  feelings,  and  at  the  request  of  Marga- 
ret Fell,  who  expected  some  trouble  on  the  arrival  of  her 
husband,  as  some  of  his  friends  were  going  to  incense  him 
against  the  Quakers,  and  inform  him  of  the  conversion  of  his 
family  to  their  doctrines.  It  was  a  sad  message  to  the  judge, 
and  he  returned  home  highly  offended  ;  but  George  Fox  ar- 
riving in  the  evening,  he  spoke  of  the  practice  of  Christ  and 
the  apostles  in  their  day,  how  apostasy  was  introduced,  and 
how  the  modern  priests  had  departed  from  the  true  faith. 
Judge  Fell  asked  him  whether  he  was  the  man,  whose  name 
he  had  often  heard  mentioned  in  parliament,  and  on  being 
answered  in  the  affirmative,  was  perfectly  satisfied  and  con- 
vinced in  his  own  judgment.  The  Quakers  having  no 
place  to  congregate,  he  freely  gave  the  use  of  his  hall,  until 


! 


24 


HISTORY  OF  FRIENDS. 


they  built  a  meeting-house  in  the  year  1690.  A  few  years 
before  his  death,  his  presence  was  missed  from  the  church  ; 
and  although  he  did  not  attend  the  meetings  of  the  Society 
of  Friends,  yet  he  loved  them,  and  was  convinced  of  the  sim- 
plicity and  faith  of  their  belief. 

After  remaining  a  few  days  at  the  house  of  Judge  Fell, 
George  Fox  went  to  Lancaster  and  preached  in  the  market- 
house,  but  he  was  dragged  out  and  stoned  through  the 
streets.  Travelling  from  place  to  place,  meeting  with  rude 
opposition,  he  returned  to  Swarthmore,  and  as  several  priests 
were  assembled  at  Judge  Fell's  residence,  he  asked  them, 
u  Whether  any  of  them  ever  heard  the  voice  of  God  or 
Christ,  commanding  them  to  go  to  any  people,  and  declare 
the  word  of  the  Lord  to  them/'  One  said,  "  I  can  speak  of 
my  experience  as  much  as  you."  George  Fox  replied, 
"  That  experience  was  one  thing,  but  to  go  with  a  message, 
and  to  have  the  word  of  the  Lord,  as  the  prophets  and 
apostles  had,  was  quite  another."  Thomas  Taylor,  an  old 
priest,  confessed  before  Judge  Fell,  "  that  he  had  never 
heard  the  voice  of  God,  nor  of  Christ,  but  he  spake  his  ex- 
periences, and  the  experiences  of  the  Saints  in  former  ages." 
The  old  priest  was  convinced,  and  accompanied  George 
Fox  to  Westmoreland,  and  declared  to  the  people  in  Cros- 
land  church,  how  he  was  converted,  and  like  the  good  Scribe 
brought  forth  new  and  old  things  from  his  treasury,  to  the 
people,  and  showed  them  how  the  priests  had  departed  from 
the  faith. 

The  priests  were  greatly  offended  at  the  Quakers  for 
preaching  without  hire,  and  endeavored  to  persecute  them 
by  every  means  in  their  power.  Among  the  Society  at  this 
time  we  find  the  following  list  of  ministers  were  zealously 
preaching  the  doctrine  in  churches,  market-houses,  and  at 
the  corners  of  the  streets.  Thomas  Taylor,  John  Audland, 
Francis  Howgill,  John  Cam,  Edward  Burrough,  Richard 
Hulberthorn,  Miles  Halhead,  and  many  others,  who  remain- 
ed in  their  native  places,  frequently  teaching  the  people  the 
way  to  God.  • 


HISTORY  OF  FRIENDS. 


25 


The  priest  Lampitt,  of  Ulverstone,  finding  that  the  Quakers 
held  meetings  in  private  houses,  said  to  the  people,  that  they 
left  the  temple,  and  went  of  Jeroboam's  calves-houses.  But 
he  was  told  that  the  old  mass-houses,  which  were  called 
churches,  were  more  like  Jeroboam's  calves-house ;  though 
men  strove  to  persuade  people  that  such  a  building  was  the 
house  of  God ;  whereas,  Christ  was  the  head  of  the  Church, 
and  not  the  head  of  an  old  house,  and  that  the  Apostle, 
speaking  of  Christ,  said,  "  Whose  house  we  are."  Heb. 
iii.  6.  Some  Parliament  soldiers  observing  over  a  church- 
door,  these  words  of  the  Patriarch  Jacob,  when  God  had 
appeared  to  him  in  a  dream,  "  This  is  none  other  than  the 
house  of  God,  and  this  is  the  gate  of  Heaven,"  could  not  en- 
dure to  see  the  superstition  concerning  these  buildings,  and 
destroyed  some  of  the  words,  so  as  to  make  it  read,  "  This 
is  none  other  but  the  House,  and  this  is  the  gate." 

While  George  Fox  was  preaching  in  the  church  of  Ul- 
verstone, Justice  Sawrey  delivered  him  into  the  hands  of  a 
rude  multitude  of  people,  who  dragged  him  out  of  town,  and 
beat  him  with  staves  until  he  fell  apparently  dead  upon  the 
common ;  but  strengthened  by  the  Power  above,  he  arose, 
and  stretching  out  his  arms,  exclaimed,  "  Strike  again,  here 
are  my  arms,  my  head,  and  my  cheeks."  A  mason  imme- 
diately struck  him  with  his  rule  on  the  hand,  which  so  be- 
numbed his  arm,  that  for  a  moment  he  lost  control  over  it, 
and  the  people  thought  he  had  lost  the  use  of  his  hand  for 
ever.  On  recovering  his  strength,  they  told  him  if  he  would 
give  them  some  money  they  would  not  disturb  him.  But 
he  showed  them  their  false  view  of  Christianity,  and  said  it 
was  an  evidence  of  the  unprofitable  ministry  of  the  priests. 
After  returning  to  Ulverstone,  and  performing  the  duty  re- 
quired of  him,  he  went  with  James  Naylor  to  Walney  Island, 
but  on  stepping  from  the  boat  they  were  attacked  by  about 
forty  men,  with  staves  and  other  weapons,  who  endeavored 
to  prevent  their  landing.  George  Fox  was  knocked  down 
and  stunned,  and  on  recovering  his  senses,  found  the  wife 
of  one  of  his  followers  stoning  him,  while  her-  husband. 


26 


HISTORY  OF  FRIENDS. 


James  Lancaster,  was  striving  to  prevent  his  being  hurt. 
The  people  had  persuaded  this  woman,  that  George  Fox 
had  bewitched  her  husband,  and  promised  to  kill  him  when 
he  came  to  the  island.  But  the  invisible  power  of  God  pre- 
served him  in  this  case  as  it  had  done  in  many  others  of  a 
similar  character.  On  arriving  at  Swarthmore,  Justices 
Sawrey  and  Thomson  issued  a  warrant  for  his  arrest,  but 
Judge  Fell  made  it  void,  and  sent  out  warrants  for  the  arrest 
of  the  rioters  on  Walney  Island.  Some  of  them  left  the 
country,  and  what  is  remarkable,  James  Lancaster's  wife  re- 
pented of  her  evil  conduct,  and  afterward  became  a  member 
of  the  Society. 

At  a  certain  meeting  George  Fox  was  accused  of  blasphemy 
and  the  priests,  to  maintain  this  libel,  summoned  false  wit- 
nesses to  testify  to  the  truth  of  the  assertion  before  the  court. 
Judge  Fell,  on  his  way  to  attend  the  sessions,  told  George 
Fox,  "  That  such  a  matter  had  never  been  brought  before 
him,  and  that  he  did  not  know  what  to  do  in  the  case."  The 
reply  was,  "  When  Paul  was  brought  before  the  rulers,  and 
the  Jews  and  priests  accused  him  of  many  false  things,  he 
stood  still  all  that  while,  till  they  had  done ;  and  when  they 
had  done,  Felix  the  Governor  beckoned  to  him  to  speak  for 
himself,  and  so  thou  mayest  do  by  me."  About  forty  priests 
appeared  against  him,  charging  him  for  having  uttered  blas- 
phemy in  saying,  "  That  God  taught  deceit ;  and  that  the 
Scripture  contained  nothing  but  a  parcel  of  lies."  To  sub- 
stantiate this  charge  they  brought  three  young  men  as  wit- 
nesses, one  a  priest  and  the  other  two  sons  of  priests,  who 
were  examined  on  oath  and  betrayed  their  confusion  in  open 
court.  Several  persons  declared  that  they  heard  one  of  the 
witnesses  say,  "  If  he  had  power,  he  would  make  Fox  deny 
his  profession;  and  that  he  would  take  away  his  life."  The 
young  priest  also  confessed  that  he  would  not  have  meddled 
with  the  trial,  but  another  priest  sent  for  him  and  requested 
him  to  do  it.  After  all  the  witnesses  to  sustain  the  charge  of 
blasphemy  were  examined,  several  men  of  reputation  affirm- 
ed before  the  court  that  no  such  words,  as  had  been  sworn 


HISTORY  OF  FRIENDS. 


27 


against  George  Fox,  were  spoken  by  him  at  the  meeting. 
Colonel  West,  one  of  the  judges  upon  the  bench,  was  so 
well  pleased  with  the  evidence  that  he  gave  Fox  permission 
to  speak.  Rising  in  the  court,  he  said,  "  That  the  Holy 
Scriptures  were  given  forth  by  the  Spirit  of  God  ;  and  that 
all  people  must  first  come  to  the  Spirit  of  God  in  themselves, 
by  which  they  might  know  God  and  Christ,  of  whom  the 
Prophets  and  Apostles  learnt,  and  also  know  the  Holy  Scrip- 
tures. For  as  the  Spirit  of  God  was  in  them  that  gave  forth 
the  Scriptures,  so  the  same  Spirit  of  God  must  also  be  in 
those  that  come  to  know  and  understand  the  Scriptures ;  by 
which  Spirit  they  might  have  fellowship  with  the  Father, 
and  with  the  Son,  and  with  one  another ;  and  that  without 
that  Spirit,  they  could  know  neither  God,  nor  Christ,  nor  the 
Scriptures,  nor  have  right  fellowship  with  one  another."  A 
priest  named  Jackus  rose  in  a  passion  and  said,  "  That  the 
Spirit  and  the  letter  were  inseparable."  George  Fox  an- 
swered by  saying,  "  Then  every  one  that  hath  the  letter,  hath 
the  Spirit;  and  they  might  buy  the  Spirit  with  the  letter  of 
the  Scripture."  The  judges  ordered  Jackus  to  prove  the 
position  he  had  assumed,  adding,  "  That  according  to  his 
reasoning  they  might  carry  the  Spirit  in  their  pockets  as  they 
did  the  Scriptures."  The  other  priests  in  attendance  en- 
deavored to  disguise  the  true  meaning  of  his  words  ;  but  the 
judges  observing  that  the  testimony  of  the  witnesses  was 
contradictory,  discharged  the  suit.  Justice  Benson,  the  Mayor 
of  Lancaster,  and  Thomas  Briggs,  who  afterwards  became 
a  faithful  minister  of  the  Gospel,  were  all  convinced  during 
the  trial,  of  the  truth  as  preached  by  George  Fox. 

The  number  of  ministers  now  in  the  Society  amounted  to 
twenty-five,  many  of  whom  met  with  the  same  rude  opposi- 
tion and  ill-treatment,  as  was  almost  daily  poured  upon  their 
eminent  founder.  But  like  Christians  and  humble  followers 
of  Christ,  they  suffered  without  resistance  ;  and  nothing  could 
stop  the  progress  of  the  doctrine  they  preached  to  the  people 
in  the  churches,  market-houses  and  other  public  places. 
Many  who  had  once  treated  them  like  wolves,  afterwards 


28 


HISTORY  OF  FRIENDS. 


became  as  gentle  as  the  lambs,  and  suffered  like  martyrs  to 
the  treatment  they  themselves  had  frequently  committed. 

The  Quakers  have  often  been  charged  with  stubbornness 
and  obstinacy,  on  account  of  their  patience  in  surmounting 
the  greatest  difficulties,  yet  there  is  not  a  case  where  they 
have  not  meekly  resigned  to  whatever  befel  them.  It  appears 
by  what  Cyprian,  who  died  a  martyr,  wrote  to  Demetrian, 
that  this  was  the  universal  practice  of  the  primitive  Chris- 
tians. 

The  priests  were  angry  on  account  of  the  acquittal  of 
George  Fox,  and  procured  the  influence  of  some  officers? 
who  laid  the  case  before  Judge  Windham,  at  the  Lancaster 
Assizes.  He  commanded  Colonel  "West,  Clerk  of  the  As- 
sizes, to  issue  a  warrant  for  the  arrest  of  George  Fox  ;  but 
the  Colonel  speaking  boldly  in  his  defence,  and  avowing  he 
was  innocent  of  the  charges  brought  against  him,  the  Judge 
became  incensed,  and  ordered  him  to  do  it,  or  leave  his  seat. 
The  Colonel  plainly  told  him  that  he  would  not  do  it,  but 
would  offer  up  his  estate  and  his  body  also,  if  he  was  not 
innocent.  When  George  Fox  arrived  at  Lancaster,  he  heard 
of  the  warrant,  and  presented  himself  before  Judge  Fell  and 
Colonel  West :  "  What,"  exclaimed  the  Colonel,  "  are  you 
come  into  the  dragon's  mouth ! "  After  sojourning  some 
days  in  town,  he  returned  to  Swarthmore,  and  wrote  several 
letters  to  the  magistrates  and  priests  who  were  foremost  in 
persecution.  His  letter  to  Justice  Sawrey  was  very  severe, 
yet  truthful.  He  told  him  he  was  the  beginner  of  perse- 
cution in  the  north,  the  first  one  who  raised  evil-doers  against 
the  innocent  and  harmless,  and  that  he  should  not  prosper. 
He  called  upon  him  not  to  take  the  words  of  God  in  his 
mouth  until  he  reformed,  and  departed  from  iniquity.  It  is 
remarkable  that  Justice  Sawrey,  who  was  in  reality  the  first 
persecutor  of  the  north,  did  not  die  a  natural  death,  but  was 
drowned. 

At  Westmoreland,  some  foolish  persons  intended  to  harm 
George  Fox,  but  were  prevented  by  Judge  Benson  and 
others.    He  held  a  large  meeting  at  Grayrigg,  where  the 


HISTORY  OF  FRIENDS. 


29 


crowd  pressed  the  fence  down,  and  a  priest  who  was  present 
said,  "  that  the  devil  frightened  him,  and  took  away  one  side 
of  the  house."  This  simple  affair  was  published,  and  many- 
were  so  ignorant  as  to  believe  it  true.  At  another  meeting, 
the  same  priest  said,  that  the  Scriptures  were  the  Word  of 
God ;  but  George  Fox  replied  that  they  were  the  words  of 
God,  but  not  Christ,  who  is  the  Word.  Many  of  the  priest's 
followers  were  convinced  of  the  folly  of  his  assertions,  and 
were  led  to  seek  God  within,  and  not  in  the  superstitious 
forms  practised  in  outward  temples. 


CHAPTER  IV. 


A  fierce  war  was  now  raging  between  England  and 
Holland ;  and  Charles  the  Second,  then  in  exile,  re- 
1653.  quested  the  Dutch  to  receive  him  in  their  navy,  with- 
out any  command,  which  was  courteously  refused  by 
the  States-General.  Oliver  Cromwell,  in  the  meantime,  was 
striving  for  the  supreme  authority  of  England,  and  in  April 
he  dissolved  the  "  long  Parliament,"  which  had  been  con- 
vened nearly  thirteen  years.  On  hearing  Judge  Fell  and 
Justice  Benson  converse  together  on  the  subject  of  Parlia- 
ment, strange  as  it  may  appear,  George  Fox  told  them, 
"  Before  that  day  two  weeks,  the  Parliament  should  be 
broken  up,  and  the  Speaker  plucked  out  of  his  chair."  At 
the  dissolution  of  Parliament,  the  Speaker  was  unwilling  to 
leave  his  place,  whereon  General  Harrison  took  him  by  the 
hand,  and  led  him  from  the  chair. 

George  Fox  hearing  that  some  persons  in  Cumberland 
threatened  his  life,  if  he  visited  them  again,  went  there  ;  but 
no  person  venturing  to  carry  the  threat  into  execution,  he 
went  to  Swarthmore,  and  the  Word  he  preached  convinced 
Justice  Anthony  Pearson,  who  soon  after  joined  the  Society, 
despised  as  it  was  at  this  period.  He  next  visited  Bootle, 
where  he  found  a  priest  from  London  preaching  about  False 
Prophets,  Anti-Christs,  and  Decei.vers,  and  attempting  to 
prove  these  epithets  were  applicable  to  the  Quakers.  George 
Fox  took  the  same  passages  of  Scripture,  and  showed  how 
the  priests  were  the  false  prophets  spoken  of  in  Holy  Writ, 
and  directed  the  people  to  Christ,  as  the  great  teacher  in 
spiritual  matters.  The  priest  addressed  the  people  in  the 
church -yard,  and  told  them,  "That  this  man  hath  gotten  all 


HISTORY  OF  FRIENDS. 


31 


the  honest  men  and  women  in  Lancashire  to  him  ;  and  now 
he  comes  here  to  do  the  same."  George  Fox  replied,  "What 
wilt  thou  have  left  ?  And  what  have  the  priests  left  them,  but 
such  as  themselves  ?  For  if  it  be  the  honest  that  receive 
the  Truth,  and  are  turned  to  Christ,  then  it  must  be  the  dis- 
honest that  follow  thee,  and  such  as  thou  art."  Something 
was  said  about  tithes ;  and  the  priest  was  told,  "  That  Christ 
had  ended  the  tithing-priesthood,  and  had  sent  forth  his 
ministers  to  give  freely,  as  they  had  received  freely." 

At  Cockermouth  he  found  James  Lancaster  preaching  to 
the  people  under  a  large  tree ;  and,  going  into  the  church,  he 
spoke  for  three  hours,  converting  several  hundred  persons  to 
the  doctrine  of  Truth.  He  met  a  woman  at  Brigham  whom 
he  had  never  seen  before,  and  told  her  she  was  living  a  lewd 
iife,  and  her  heart  was  not  right  before  the  Lord.  She  an- 
swered, that  many  could  tell  her  of  her  outward  sins,  but  of 
her  inward,  none  could."  After  reasoning  with  her,  she 
promised  reformation,  and  soon  after  became  a  member  of 
the  Society.  Whilst  preaching  in  the  Abbey  at  Carlisle,  a 
Baptist  minister  asked  him,  "  What  must  be  damned  ?"  He 
answered,  "  That  which  spake  in  him  must  be  damned." 
Then  he  examined  the  doctrine  of  election  and  reprobation, 
and  the  Baptist  minister  who  had  never  heard  it  explained 
in  that  manner  before  was  forced  to  admit  the  truth  of  the 
demonstration.  He  visited  the  soldiers  at  the  Castle,  and 
directed  them  to  the  measure  of  the  spirit  of  Christ  in  them- 
selves, by  which  they  might  be  turned  from  darkness  to  light, 
and  from  the  power  of  Satan  to  God.  Having  been  threat- 
ened with  rude  treatment  if  he  appeared  in  public  places,  he 
showed  his  willingness  to  obey  God  in  preference  to  man, 
by  preaching  at  the  market-house  on  a  market  day,  declaring 
that  the  day  of  the  Lord  was  coming  upon  all  deceitful  ways 
and  doings,  and  deceitful  merchandize ;  and  that  they  should 
put  away  all  cheating,  and  speak  the  truth  to  one  another. 
The  first  day  of  the  week  he  went  to  the  church,  and  after 
the  priest  had  finished,  he  arose  and  said,  "  He  came  to  speak 
the  Word  of  Life  and  salvation  from  the  Lord  amongst 


32 


HISTORY  OF  FRIENDS. 


them."  He  delivered  his  message  so  eloquently  that  many 
persons  trembled,  and  imagined  the  church  trembled  also. 
The  mob  attacked  him  with  stones  and  staves,  but  the  Gov- 
ernor sent  some  soldiers  to  quell  the  tumult,  who,  taking 
George  Fox  by  the  hand,  led  him  to  the  house  of  their  lieu- 
tenant, where  he  had  a  very  quiet  meeting.  The  next  day 
he  was  submitted  to  a  long  examination  before  the  magis- 
trates, and  finally  was  committed  to  prison  as  a  blasphemer 
and  heretic.  The  high-sheriff  of  the  county,  "Wilfrey  Law- 
son,  was  so  eager  to  hang  him,  that  he  said  he  himself 
would  guard  him  to  execution.  The  prison  into  which  he 
was  cast  was  a  dirty,  filthy  place,  full  of  thieves,  murderers, 
and  lewd  women.  The  under-jailor  was  a  wicked  man,  and 
one  day  finding  George  Fox  at  the  grate  window  receiving 
some  food  his  friends  had  sent  him,  he  beat  the  prisoner 
most  unmercifully  and  brought  a  fiddler  to  play,  thinking 
thereby  to  destroy  his  meekness  and  vex  him.  But  while 
the  musician  was  performing  he  sang  a  hymn  so  loud  as 
to  drown  the  sound  of  the  instrument,  and  the  fiddler  left 
the  prison  confounded.  The  wife  of  Justice  Benson  refused 
to  eat  except  with  George  Fox  at  the  bars  of  the  dungeon 
window.  Afterwards  she  was  imprisoned  at  York,  whilst 
pregnant,  for  having  spoken  her  belief  before  a  priest,  and  at 
the  time  of  delivery,  she  was  not  permitted  to  leave  the 
prison.  James  Parnel,  a  lad  about  sixteen  years  old,  visited 
George  Fox  in  the  dungeon  at  Carlisle,  and  became  con- 
vinced of  his  teachings ;  and  notwithstanding  his  extreme 
youth  the  Lord  made  him  an  eloquent  minister  of  the 
gospel;  becoming  a  zealous  promoter  of  religion,  he  was 
distinguished  for  his  learning  and  piety,  and  suffered  many 
trials  and  temptations  in  daily  bearing  the  cross  of  Christ 
through  life. 

Thomas  Briggs  was  a  faithful  preacher  of  repentance, 
and  went  through  many  cities,  towns  and  villages,  crying : 
"  Repent,  repent,  for  the  mighty,  terrible  day  of  the  Lord  God 
of  Power  is  appearing,  wherein  no  worker  of  iniquity  shall 
stand  before  him,  who  is  of  purer  eyes  than  to  behold  in- 


HISTORY  OF  FRIENDS. 


33 


iquity;  for  he  wiilcth  not  the  death  of  a  sinner;  and  if  ye 
repent,  and  turn  to  him,  he  will  abundantly  pardon."  Whilst 
speaking  in  the  church  of  Warrington  in  Lancashire,  he  was 
violently  knocked  down,  for  speaking  a  few  words  after  the 
priest  had  finished  his  sermon.  A  minister  taking  hold  of 
his  hair,  struck  his  head  against  a  stone  and  pulled  out  a 
handful,  which  he  threw  on  the  ground,  and  Briggs,  taking 
it  up,  said,  "  Not  one  hair  of  my  head  shall  fall  without  my 
father's  permission."  At  another  time  he  spoke  to  the  priest 
of  Cheshire,  and  one  of  his  hearers  observing  the  priest  was 
offended,  struck  Briggs  to  the  ground ;  and  upon  getting  up 
he  was  struck  again,  and  so  severely  that  he  became  weak 
with  the  loss  of  blood.  Soon  after  the  man  who  smote  him 
fell  sick,  and  on  his  death-bed  exclaimed,  "  Oh !  that  I  had 
not  smitten  the  Quaker."  Passing  through  Salisbury,  calling 
the  inhabitants  to  repentance,  Briggs  was  apprehended  and 
the  oath  proffered  under  pretence  of  his  being  a  Jesuit.  He 
said,  "  He  could  not  swear,  because  Christ  had  commanded, 
Swear  not  at  all ;"  for  which  he  was  sent  to  prison  and  de- 
tained a  month.  In  the  sn-eets  of  Yarmouth,  he  proclaimed 
"  The  terrible  day  of  the  Lord,  that  all  might  repent  and  fear 
Him,  that  made  heaven  and  earth,  and  the  sea."  The  ma- 
gistrate^ ordered  him  to  be  led  out  of  town,  which  being 
done,  he  returned  another  way  and  fulfilled  his  service  to  his 
satisfaction. 

At  Lynn,  his  persecutors  set  a  large  mastiff  dog  upon  him, 
but  it  fawned  and  allowed  him  to  depart  in  peace.  Thus  he 
went  from  place  to  place,  passing  through  many  dangers, 
but  still  performing  his  duty  joyfully  and  making  many  con- 
verts to  his  faith.  In  his  pilgrimage  he  was  wonderfully 
preserved,  and  after  a  pious  ministry  of  thirty  years,  both  in 
England  and  America,  he  died  in  Cheshire  at  the  advanced 
age  of  eighty  years. 

Miles  Halhead  was  one  of  the  first  preachers  among  the 
Society  of  Friends,  and  the  first  of  that  persuasion  that  was 
imprisoned  at  Kendal.    Whilst  on  his  way  to  visit  some 

friends,  and  assist  at  a  meeting  to  be  held  in  Swarthmore, 

3 


34 


HISTORY  OF  FRIENDS. 


he  met  on  the  road-side  the  wife  of  Justice  Thomas  Pres- 
ton, and  passing  her  without  the  ordinary  salutation,  she- 
became  offended,  and  sent  her  servant  back  to  punish  him, 
which  order  he  obeyed.  Halhead  said,  "  O  thou  Jezebel ! 
Thou  proud  Jezebel!  Canst  thou  not  permit  and  suffer  the 
servant  of  the  Lord  to  pass  by  thee  quietly  ?"  She  spit  in 
his  face,  saying,  "  I  scorn  to  fall  down  at  thy  words."  Hal- 
head  replied,  "  Thou  proud  Jezebel,  thou  that  hardenest  thy 
heart  and  brazenest  thy  face  against  the  Lord,  and  his  ser- 
vant, the  Lord  will  plead  with  thee  in  his  own  time,  and  set 
in  order  before  thee,  the  things  that  thou  hast  done  this  day 
to  his  servant." 

About  three  months  after,  Halhead  felt  a  desire  to  speak 
with  her,  went  to  Houlker-hall,  and  knocking  at  the  door 
she  came  to  open  it,  and  he  not  knowing  her,  asked,  "  If 
she  was  the  woman  of  the  house."  She  said,  "  No  ;  but  if 
you  would  speak  with  Mrs.  Preston,  I  will  entreat  her  to 
come  to  you."  She  went  in,  and  returning  with  another 
woman,  said,  "  Here  is  Mrs.  Preston."  Halhead  became 
aware  that  the  first  woman  was  Mrs.  Preston,  and  said, 
"  Woman,  how  darest  thou  lie  before  the  Lord  and  his  ser- 
vant ?  Thou  art  the  woman  I  came  to  speak  to.  Woman, 
hear  what  the  Lord's  servant  hath  to  say  unto  thee.  O, 
woman  !  harden  not  thy  heart  against  the  Lord  ;  for  if  thou 
dostrhe  will  cut  thee  off  in  his  sore  displeasure;  therefore 
take  warning  in  time,  and  fear  the  Lord  God  of  heaven 
and  earth,  that  thou  mayst  end  thy  days  in  peace."  Several 
years  after,  when  George  Fox  was  in  prison  at  Lancaster, 
she  visited  him,  and  among  other  things  told  him,  "  That 
his  tongue  should  be  cut  off  and  he  be  hanged."  She  died 
a  stranger  to  the  Lord  and  his  blessed  gospel. 

Three  years  after,  Halhead  met  a  person,  whilst  riding- 
near  Houlker-hall,  who  stopped  him  and  said,  "  Friend,  I 
have  something  to  say  unto  you,  which  hath  lain  upon  me 
this  long  time.  I  am  the  man  that  about  three  years  ago,  at 
the  command  of  my  mistress,  did  beat  you  very  sore,  for 
which  I  have  been  very  much  troubled,  more  than  for  any- 


HISTORY  OF  FRIENDS. 


35 


thing  that  ever  I  did  in  all  my  life.  For  truly,  night  and  day 
it  hath  been  often  in  my  heart  that  I  did  not  well  in  beating 
an  innocent  man,  that  never  did  me  hurt  or  harm.  I  pray 
you  forgive  me  and  desire  the  Lord  to  forgive  me,  that  I 
may  be  at  peace  and  quiet  in  my  mind."  He  was  freely 
forgiven,  and  at  the  same  time  some  good  council  was  im- 
parted. He  went  to  Skipton,  Bradford,  Leeds  and  Halifax, 
declaring  the  gospel,  without  meeting  with  much  persecution, 
except  at  the  first  named  place,  where  he  was  severely  beaten 
and  left  for  dead,  but  in  a  few  hours  he  recovered  from  the 
shock. 

After  visiting  many  other  places  he  returned  to  his  home, 
at  Mountjoy,  Underbarrow,  in  the  county  of  Westmoreland. 
His  wife  was  exceedingly  angry  on  account  of  his  joining 
the  Friends  and  going  forth  to  preach  the  gospel,  and  would 
often  say,  "  Would  to  God  I  had  married  a  drunkard,  then 
I  might  have  found  him  at  the  ale-house  ;  but  now  I  can't 
tell  where  to  find  my  husband."  But  her  child  dying,  she 
considered  it  a  token  of  God's  displeasure,  and  became  re- 
conciled to  the  society  of  which  her  husband  was  a  minister. 
Intending  to  preach  at  Stanley  Chapel  in  Lancashire,  he  was 
denied  admittance  at  the  door,  but  waiting  until  the  congre- 
gation came  out  for  an  opportunity  to  address  them,  he  met 
with  some  severe  treatment.  A  Captain  William  Rawlin- 
son,  and  another  person,  threw  him  over  the  churchyard 
wall,  which  bruised  him  so  much  that  he  did  not  regain  his 
strength  for  many  days.  Travelling  to  Furneiss  in  Lan- 
cashire, he  went  to  the  residence  of  Captain  Adam  Sands, 
where  he  found  many  professors  and  priest  Lampitt  preach- 
ing to  the  people.  When  he  entered  Lampitt  was  silent,  and 
on  Captain  Sands  asking,  "  What  is  the  matter,  are  you  not 
well  ?"  he  replied,  "  I  am  well,  but  I  shall  speak  no  more  as 
long  as  this  dumb  devil  is  in  the  house."  *  "  Why,"  said 
Sands,  u  this  man  is  quiet,  and  saith  nothing  to  you ;  I  pray 
you,  sir,  go  on  in  the  name  of  the  Lord,  and  if  he  trouble  or 
molest  you  in  my  house,  I  will  send  him  to  Lancaster  casde." 
But  the  priest  would  not  proceed  until  Captain  Sands  took 


36 


HISTORY  OF  FRIENDS. 


Halhead  by  the  hand  and  led  him  out  of  the  house.  After 
this  occurrence  Miles  Halhead  went  to  Newcastle,  and  told 
the  officers  and  priests  of  that  town,  "  That  God's  anger  was 
kindled  against  them,  because  they  had  shut  the  kingdom 
of  Heaven  against  men,  and  would  not  enter  themselves, 
nor  suffer  them  that  would."  He  was  imprisoned ;  but  the 
mayor  and  sheriff,  thinking  it  was  wrong  to  cast  an  innocent 
man  into  prison,  set  him  at  liberty,  and  he  spoke  to  the  peo- 
ple at  several  public  places,  making  many  converts  to  the 
Lord. 

The  new  Parliament  was  now  assembled,  consisting  of 
a  certain  number  of  persons  from  each  county  and  city  in 
England,  Ireland,  and  Scotland,  nominated  at  Westminster 
by  a  council  of  officers.  To  this  body  Cromwell  gave  an 
instrument  or  commission,  delivering  into  their  care  the  su- 
preme authority  of  the  nation.  A  statement  of  the  situation 
of  George  Fox  in  the  Carlisle  dungeon,  was  laid  before  this 
body,  and  they  addressed  letters  to  the  magistrates,  making 
inquiry  into  the  case.  Aware  that  he  was  falsely  accused 
of  speaking  blasphemous  words,  he  wrote  a  letter,  challeng- 
ing all  who  did  not  believe  his  doctrine,  to  contradict  it  in 
public,  since  he  was  ready  to  prove  any  assertion  he  had 
ever  made.  He  also  wrote  to  the  justices  of  Carlisle,  show- 
ing the  injustice  of  their  actions,  and  that  it  was  the  doctrine 
of  the  false  church  to  persecute  all  who  dare  oppose  their  sin- 
fulness, and  mode  of  worship.  Justice  Benson  and  Anthony 
Pearson  having  been  denied  admittance  into  the  dungeon, 
wrote  a  letter  to  the  magistrates,  priests  and  people  of  Car- 
lisle, describing  the  wickedness  of  persecution,  and  the  reward 
of  all  persecutors ;  that  those  who  imprisoned  George  Fox 
were  worse  than  the  heathens  who  cast  Paul  into  prison, 
because  his  friends  were  admitted  to  see  him.  However, 
Pearson  went  *to  the  dungeon  with  the  Governor,  who,  find- 
ing the  miserable  condition  of  the  place,  required  the  jailors 
to  give  securities  for  their  good  behavior,  and  put  the 
under-jailor,  who  treated  Fox  so  cruelly,  in  the  prison  with 
him.    His  persecutors,  beginning  to  feel  alarmed  on  account 


HISTORY  OF  FRIENDS. 


37 


of  Parliament  noticing  their  conduct,  gave  him  his  liberty, 
and  he  went  to  Thomas  Bewly's,  near  Coldbeck,  in  Cum- 
berland, where  he  met  a  Baptist  minister,  and  converted  him 
to  his  belief  in  the  faith. 

Robert  Widders,  accompanied  by  the  Baptist  minister, 
went  to  Coldbeck  church,  and  found  a  priest  named  Hutton 
addressing  the  people.  In  attempting  to  reply  to  some  of 
his  remarks,  Widders  was  dragged  into  the  yard,  and  hor- 
ribly mangled  by  some  rude  persons,  who  also  took  a  sword 
from  the  Baptist,  which  weapon  he  never  wore  afterwards, 
and  freely  gave  up  his  inheritance  of  the  appropriation  of 
tithes.  On  the  same  day,  Widders  went  seven  miles,  to  the 
Ackton  church,  where  he  told  priest  Nichols  that  he  was  an 
enemy  to  Christ,  and  that  the  hand  of  the  Lord  was  against 
him.  William  Briscoe,  justice  of  Crofton,  ordered  the  con- 
stable to  arrest  him ;  and  after  submitting  to  a  long  examin- 
ation, the  justice  issued  a  warrant  to  cast  him  into  prison, 
but  feeling  that  he  was  doing  an  innocent  man  injustice,  he 
recalled  the  summons,  and  let  Widders  go  free. 

After  visiting  many  places,  and  speaking  the  Word  of 
God  in  numerous  churches,  he  arrived  at  Shipton,  in  York- 
shire, and  in  the  church  reproved  priest  Webster,  for  having 
departed  from  the  doctrine  of  the  inward  light,  of  which  he 
was  once  convinced.  He  was  arrested,  and  taken  before  a 
justice,  who  told  him,  "  He  had  broken  the  law,  by  disturbing 
the  minister  and  the  people,  and  that  it  was  in  his  power  to 
send  him  prisoner  to  York  Castle."  Widders  replied,  "  Send 
me  to  jail  thither  if  thou  darest;  for  I  appeal  to  the  witness 
of  God  in  my  conscience."  The  justice  was  a  very  mild 
man,  and  taking  him  by  the  hand,  told  him  he  was  free. 

Robert  Widders  refused  to  pay  tithes,  because  he  believed 
it  was  wrong ;  and  on  that  account  his  estate  suffered  many 
embarrassments.  But  this  was  the  portion  of  many  hun- 
dreds, perhaps  thousands,  of  the  members  of  this  Society ; 
but  they  suffered  it  all,  believing  that  they  were  storing  a 
treasure  in  a  place  where  the  rude  hand  of  persecution 
could  never  enter.    Many  cases,  however,  are  on  record,  of 


38 


HISTORY  OF  FRIENDS. 


the  conversion  of  those  who  have  been  cruel  persecutors,  and 
afterwards  themselves  suffered  in  a  similar  manner  for  con- 
science sake.  The  ministers  in  the  Society  of  Friends 
chiefly  visited  those  churches  whose  priests  they  believed  to 
be  corrupt  and  dishonest.  Hence  Thomas  Curtis,  who 
was  a  captain  in  Cromwell's  army,  on  becoming  a  Friend, 
wrote  a  letter  to  Samuel  Well,  priest  of  Banbury,  in  which 
may  be  found  the  following  language :  "  To  thy  shame, 
remember,  I  know  thee  scandalous.  How  often  hast  thou 
sat  evening  after  evening  at  cards,  and  sometimes  all  nights, 
playing  and  sometimes  compelling  me  to  play  with  thee  for 
money ;  yet  then  thou  wast  called  of  the  world  a  minister, 
and  now  art  thou  turned  persecutor."  It  was  not  strange, 
then,  that  the  Friends  called  these  ministers  hirelings,  when 
on  the  restoration  of  Charles  the  Second  they  preached  in 
favor  of  Episcopacy  and  the  Liturgy,  which  they  had  before 
denounced  as  false  and  idolatrous,  and  putting  on  their  sur- 
plice, retained  their  "  livings  and  benefices."  This  great 
change  was  not  effected  without  leading  people  to  examine 
into  their  religion  in  a  serious  manner,  and  many  were  con- 
vinced that  the  ministers  were  hypocrites,  and  not  fit  to  be 
the  servants  of  the  Lord. 

At  this  time,  George  Fox  was  travelling  through  the  north 
of  England,  holding  large  meetings,  and  addressing  the  peo- 
ple at  every  town  on  his  route.  Whilst  recommending  the 
doctrine  of  perfection  at  Derwentwater,  in  Northumberland, 
he  was  contradicted,  and  to  prove  his  position,  he  said, 
"  Adam  and  Eve  were  perfect  before  they  fell ;  and  all  that 
God  made  was  perfect ;  and  that  the  imperfection  came  by 
the  devil  and  the  fall ;  but  that  Christ  who  came  to  destroy 
the  devil,  said,  be  ye  perfect."  One  of  the  professors  answer- 
ed, "  That  Job  said,  shall  mortal  man  be  more  pure  than  his 
Master?  The  heavens  are  not  clean  in  his  sight.  God 
charged  his  angels  with  folly."  The  professors  were  shown 
"  That  it  was  not  Job  that  said  so,  but  one  of  those  that  con- 
tended against  him."  They  replied,  "  That  the  outward 
body  was  the  body  of  death  and  sin."    George  Fox  said, 


HISTORY  OF  FRIENDS. 


39 


u  That  Adam  and  Eve  had  each  of  them  an  outward  body, 
before  the  body  of  death  and  sin  got  into  them  •;  and  that  men 
would  have  bodies,  when  the  body  of  sin  and  death  was  put 
off  again,  and  they  were  renewed  into  the  image  of  God 
again,  by  Christ  Jesus." 

The  established  Church  were  afraid  that  the]  hospitality  of 
the  Friends  would  impoverish  them,  but  they  were  blessed 
and  increased  without  want.  One  of  the  daughters  of  Judge 
Fell  once  told  William  Sewel,  "  That  her  father  having  been 
abroad,  and  coming  home  with  his  servants,  found  the  shed 
so  full  of  the  horses  of  strange  guests  (for  Margaret,  his  wife, 
had  cleared  the  stable  where  they  first  stood,  to  make  room 
for  her  husband's  own  horses),  that  he  said  to  his  wife,  this 
was  the  way  to  be  eaten  out,  and  that  they  themselves  should 
soon  be  in  want  of  hay."  His  wife  said  in  a  kind  manner, 
"  That  she  did  not  believe  when  the  year  was  at  an  end, 
they  should  have  the  less  for  that."  The  proverb  was  veri- 
fied, "  That  charity  doth  not  impoverish ;"  for  that  year  they 
raised  a  large  quantity  of  hay,  and  had  many  tons  for  sale. 

The  truth  of  this  was  also  experienced  by  many,  for  per- 
sons refused  to  deal  with  them  on  account  of  usinsr  "  Thee" 
and  "  Thou,"  when  the  mass  of  persons  made  use  of  "  you." 
But  the  Friends  became  distinguished  for  their  integrity  and 
uprightness,  and  persons  dealt  with  them  in  preference  to 
those  of  their  own  church.  It  was  an  affair  of  no  uncommon 
nature,  to  hear  persons  from  the  country,  when  they  came  to 
town,  ask,  "  Where  dwells  a  draper,  or  a  tailor,  or  any  other 
tradesman,  that  is  a  Quaker  ?"  Through  the  fear  of  God 
they  were  honest  in  their  business,  and  George  Fox  wrote, 
exhorting  them  to  deny  themselves,  and  walk  daily  beneath 
the  cross  of  Christ. 

Morgan  Floyd,  the  priest  of  Wrexham,  in  Wales,  sent  two 
of  his  congregation  to  the  north  of  England  to  inquire  what 
was  the  true  belief  of  the  Quakers.  Both  of  them  were 
convinced  of  the  doctrine  of  the  Society,  and  one  of  them, 
John-ap-John,  became  a  minister  of  the  gospel,  but  the  other 
afterwards  departed  from  the  faith. 


40 


HISTORY  OF  FRIENDS. 


Before  the  end  of  thi3  year,  Parliament  resigned  their 
power  into  the  hands  of  Cromwell,  and  his  Council  of  Field 
Officers  declared,  "  That  henceforth  the  chief  rule  of  the 
nation  should  be  entrusted  to  a  single  person,  and  that  this 
person  should  be  Oliver  Cromwell,  Chief  General  of  all  the 
forces  of  England,  Scotland,  and  Ireland ;  that  his  title 
should  be  Lord  Protector  of  the  Commonwealth  of  England, 
Scotland,  and  Ireland,  and  all  the  dominions  belonging 
thereunto  ;  who  is  to  have  a  Council  of  twenty-one  persons 
to  assist  him  in  administering  the  government."  On  the  16th 
of  December,  the  Commissioners  of  the  Great  Seal,  the  Lord 
Mayor  and  Aldermen  of  London,  attended  Cromwell  and 
his  Council  at  Westminster,  where  Major-General  Lambert 
presented  him  with  the  civic  sword,  and  the  first  instrument 
of  government  was  read.  It  authorized  the  Protector  to  call  a 
Parliament  every  three  years,  and  the  first  meeting  should  be 
on  the  13th  of  September ;  that  he  should  not  have  power  to 
dissolve  a  parliament  before  it  had  been  in  session  five 
months  ;  that  all  bills  passed  by  parliament,  and  presented  to 
the  Protector  for  his  signature,  and  not  returned  within 
twenty  days,  should  become  laws ;  that  his  Council  should 
not  exceed  twenty-one  and  not  be  under  thirteen  ;  that  after 
his  death  the  Council  should  have  power  to  choose  another 
Protector ;  that  no  Protector  after  him  should  hold  the  office 
of  Chief  General  of  the  army,  and  that  he  alone  should  have 
the  power  to  make  war  or  peace.  He  took  the  oath,  and  the 
Commissioners  delivered  their  seals,  and  the  mayor  of  Lon- 
don his  sword,  which  were  returned  with  advice  to  use  them 
well.  He  created  knights,  and  was  attended  with  all  the  pro- 
digality of  royalty,  whilst  he  lived  in  the  same  palace  from 
which  he  and  his  adherents  had  driven  Charles  the  First. 


CHAPTER  V. 


At  the  beginning  of  this  year,  Oliver  Cromwell,  vested 
with  the  supreme  authority  of  the  nation,  required  the 
1654.  oath  of  fidelity  to  the  Commonwealth  to  be  adminis- 
tered to  all  the  officers  and  soldiers  of  the  army. 
Many  persons  connected  with  the  army  were  convinced  of 
the  doctrines  of  Friends,  and  wished  to  withdraw  from 
military  duty.  When  the  oath  was  tendered  they  declared 
that,  in  obedience  to  Christ's  command,  they  were  not  per- 
mitted to  swear,  and  the  officers  disbanded  them.  John 
Stubs,  a  man  distinguished  for  his  learning  and  wisdom, 
whom  George  Fox  converted  when  a  prisoner  at  Carlisle,  was 
among  them,  and  after  they  were  disbanded,  became  a  min- 
ister of  the  Gospel.  George  Fox  arranging  the  different 
meetings  in  the  north,  went  to  Synder-Hill  Green,  where  he 
addressed  an  assembly  of  some  thousand  persons,  convincing 
many,  among  whom  was  Ambrose  Rigg,  who  had  been 
pious  from  his  youth,  and  now  joined  the  Friends,  thereby 
causing  his  parents  and  relations  great  displeasure  at  what 
they  were  pleased  to  call  his  strange  conduct. 

The  Society  of  Friends  had  now  sixty  ministers  in  the 
service  of  the  gospel,  and  although  suffering  many  abuses 
and  privations,  yet  they  breasted  themselves  to  every  storm. 
Of  these,  Francis  Howgill  and  Edward  Burrough  went  to 
London ;  John  Camra  and  John  Audland  to  Bristol ;  Richard 
Hubberthorn  and  George  Whitehead,  to  Norwich ;  Thomas 
Holme3  into  Wales,  and  all  the  others  to  different  places 
throughout  the  kingdom.  Well  aware  they  had  undertaken 
a  serious  and  mighty  reformation,  George  Fox  wrote  an 
epistle  to  these  ministers,  admonishing  them  to  "  prudence, 
and  advising  them  to  know  the  seed  of  God  which  bruiseth 


42 


HISTORY  OF  FRIENDS. 


the  head  of  the  serpent ;  also  to  know  the  power  of  God, 
and  the  cross  of  Christ;  to  receive  wisdom  from  God  by  the 
Light ;  and  not  to  be  hasty,  but  exercise  patience  and  pru- 
dence in  all  things. 

The  first  regular  meeting  in  London  was  held  at  Eobert 
Dring's  dwelling  in  Watling  street,  where  Edward  Burrough 
and  Antony  Pearson  addressed  the  people.  It  appears, 
however,  that  Isabella  Buttery  circulated  some  of  George 
Fox's  works,  and  held  several  meetings  in  London,  previous 
to  the  arrival  of  Burrough.  It  was  a  custom  during  the 
summer  season,  for  the  tradesmen,  mechanics  and  appren- 
tices, to  assemble  in  the  fields  during  the  evening  near  the 
outskirts  of  the  city,  for  the  purpose  of  trying  their  skill  in 
wrestling,  boxing,  &c.  In  passing  the  place  one  evening, 
he  observed  a  crowd  of  spectators  gathered  around  a  strong 
and  dexterous  champion,  who  had  been  victorious  over  three 
others,  and  was  waiting  in  the  ring  for  a  fourth  to  enter  the 
list ;  he  stepped  into  the  circle  and  addressed  them  on  the 
wickedness  generally  attendant  on  such  amusements,  and 
pointed  out  the  path  from  darkness  to  light,  and  from  the 
power  of  Satan  to  God.  Though  this  was  something  of  a 
novelty  introduced  very  unexpectedly  amid  their  pleasures, 
yet  it  was  fraught  with  much  good,  and  he  felt  that  the  work 
he  had  done  that  day  was  the  cause  of  healing  many  a 
broken  heart  and  contrite  spirit.  A  contemporary  author  gave 
him  the  somewhat  peculiar  cognomen  of  "  a  son  of  thunder ;" 
and  so  far  as  it  was  applied  to  his  power  in  speaking  faith- 
fully the  word  of  God,  no  doubt  it  was  well  merited,  for  it  is 
said  "  he  had  a  peculiar  talent  to  thunder  against  sin  and 
iniquity."  As  an  humble  minister  of  the  Lord,  he  wTas  blessed 
with  glorious  success  in  healing,  with  the  Oil  of  Joy,  the 
spirits  of  the  mourner  in  Zion.  The  beautiful  compliment 
of  Francis  Howgill,  after  his  death,  was  truthfully  meritorious, 
"  Shall  days,  or  months,  or  years  wear  out  thy  name,  as 
though  thou  hadst  had  no  being?  Oh,  nay.  Shall  not  thy 
noble  and  valiant  acts  and  mighty  works  which  thou  hast 
wrought,  through  the  power  of  Him  that  separated  thee  from 


HISTORY  OF  FRIENDS. 


43 


tlie  womb,  live  in  generations  to  come  ?  Oh,  yes.  The 
children  yet  unborn  shall  have  thee  in  their  mouths,  and  thy 
works  shall  testify  of  thee  in  the  generations  who  yet  have 
no  being." 

Oliver  Cromwell  received  a  visit  from  Howgill,  also  a  let- 
ter relating  to  his  salvation,  and  concerning  some  laws  passed 
which  tended  to  crash  the  Spirit  of  God  at  work  amongst 
the  people.  Although  Friends  were  imprisoned  for  refusing 
to  swear  and  not  paying  tithes  to  maintain  the  established 
Church,  yet  these  laws  were  made  previous  to  the  reign  of 
the  Protector ;  but  many  were  abrogated  under  the  reign  of 
William  and  Mary.  The  first  settled  meeting  in  London 
was  held  at  the  house  of  Sarah  Sawyer  in  Aldersgate  street, 
and  the  first  female  preacher  that  ever  spoke  at  a  public 
meeting  in  London  was  Anne  Downer,  who  married  a  man 
named  Greenwell,  and  on  becoming  a  widow,  united  her- 
self to  George  Whitehead. 

The  Society  increasing  very  rapidly,  it  was  found  neces- 
sary to  hold  the  meeting  in  different  sections  of  the  city ;  one 
was  held  at  a  private  house  in  Tower  street,  and  another  at 
Gerard  Roberts'  in  Thomas  Apostles.  But  the  houses  be- 
came so  crowded  that  a  large  hall  was  rented  in  the  building 
called  the  "  Bull  and  Mouth,"  in  Martins'  Le  Grand,  near 
Aldersgate  street. 

The  priest  and  professors  of  the  different  sects  wrote  many 
books,  misrepresenting  the  doctrines  of  Friends,  and  calling 
their  ministers  false  prophets  and  blasphemers ;  but  they 
were  answered  and  every  argument  refuted  by  Edward  Bur- 
rough  and  Francis  Howgill.  • 

John  Audland  and  Thomas  Airey  went  to  Bristol  in  the 
seventh  month  (July),  and  spoke  with  success  at  several 
meetings  of  the  Independents  and  Baptists.  After  visiting 
London  by  way  of  Plymouth,  John  Audland  returned  to 
Bristol  in  company  with  John  Camm,  where  they  converted 
Josiah  Cole,  George  Bishop,  Charles  Marshall  and  Barbara 
Blaugdone.  When  Howgill  and  Burrough  had  completed 
their  arrangement  with  regard  to  the  London  meeting,  they 


44 


HISTORY  OF  FRIENDS. 


went  to  Bristol,  where  some  tokens  of  a  spirit  of  persecution 
were  beginning  to  appear.  The  magistrates  commanded 
them  to  leave  the  city,  but  they  replied,  "  that  they  came  not 
in  the  will  of  man ;  and  that  when  He  who  moved  them  to 
come  thither  did  move  them  also  to  depart,  they  should 
obey.  That  if  they  were  guilty  of  the  transgression  of  any 
law,  they  were  not  unwilling  to  suffer  by  it ;  that  they  were 
free-born  Englishmen,  being  free  from  the  transgression  of 
any  law ;  and  that  if  by  violence  they  were  put  out  of  the 
city,  they  were  ready  to  suffer  and  would  not  resist." 

John  Camm  and  John  Audland,  in  passing  a  bridge  on 
their  road  to  Breslenton,  where  they  intended  to  hold  a  meet- 
ing, were  attacked  by  a  mob  and  cruelly  beaten  back  into 
the  city.  The  officers  of  the  garrison,  fearing  that  the  Royal- 
ists or  friends  of  Charles  II.  might  take  the  benefit  of  such 
an  opportunity  to  raise  an  insurrection,  caused  three  of  the 
ringleaders  of  the  mob  to  be  arrested ;  but  the  next  day  five 
hundred  persons  assembled  at  the  prison  and  gained  the  re- 
lease of  their  seditious  comrades.  Many  outrages  were 
committed  on  the  Friends,  mostly  by  apprentices,  who  were 
instigated  to  deeds  of  violence  and  tumult  by  their  masters. 
Riots  were  the  order  of  the  day,  and  the  court  of  sessions 
were  forced  to  issue  the  following  order:  "That  the  consta- 
bles do,  once  in  every  fortnight,  make  diligent  search  within 
their  several  wards,  for  all  strangers  and  suspicious  persons  ; 
and  that  all  people  be  forewarned  not  to  be  present  at  any 
tumult,  or  other  unlawful  assembly,  or  gather  into  companies 
or  multitudes  in  the  streets,  on  pain  of  being  punished 
according  to  law."  It  plainly  appeared  that  this  order  was 
intended  to  include  the  meetings  of  the  Society  of  Friends, 
and  stamp  them  as  "unlawful  assemblies."  Yet  this  was 
contrary  to  the  letter  and  spirit  of  the  Protector's  speech  on 
the  ninth  month  (September),  in  which  occurs  the  following 
sentence : 

"  Is  not  liberty  of  conscience  in  religion  a  fundamental  ? 
So  long  as  there  is  liberty  for  the  supreme  magistrate  to 
exercise  his  conscience  in  erecting  what  form  of  church  gov- 


HISTORY  OF  FRIENDS. 


45 


ernment  he  is  satisfied  he  should  set  up,  why  should  he  not 
give  it  to  others  ?  Liberty  of  conscience  is  a  natural  right, 
and  he  that  would  have  it  ought  to  give  it ;  having  liberty  to 
settle  what  he  likes  for  the  public.  Indeed,  that  hath  been 
the  vanity  of  our  contests.  Every  sect  saith,  '  give  me  lib- 
erty ;'  but  give  it  him,  and  to  his  power  he  will  not  yield  it 
to  anyone  else.  Where  is  our  ingenuity  ?  Truly  that  is  a 
thing  that  ought  to  be  very  reciprocal.  The  magistrate  hath 
his  supremacy,  and  he  may  settle  religion  according  to  his 
conscience ;  and  I  may  say  it  to  you,  and  I  can  say  it,  all 
the  money  in  the  nation  would  not  have  tempted  men  to 
fight  on  such  an  account  as  they  have  engaged,  if  they  had 
not  had  hopes  of  liberty,  better  than  they  had  from  Episco- 
pacy, or  than  would  have  offered  them  from  Scottish  Pres- 
bytery, or  an  English  either,  if  it  had  made  such  steps,  or 
been  as  sharp  and  rigid  as  it  threatened  when  it  was  first  set 
up.  This,  I  say,  is  a  fundamental :  it  ought  to  be  so ;  it  is 
for  us  and  the  generations  to  come." 

Cromwell  would  indeed  have  been  a  liberal  and  good 
man,  if  he  had  performed  all  that  was  asserted  in  the  above, 
but  he  permitted  many  Friends  to  be  persecuted  under  his 
government.  In  the  conclusion  of  his  speech,  he  said, "  That 
he  would  sooner  be  willing  to  be  rolled  into  his  grave,  and 
buried  with  infamy,  than  give  his  consent  to  the  wilful  throw- 
ing away  of  that  government  so  testified  unto  in  the  fundamen- 
tals of  it."  He  little  thought  then,  that  during  the  reign  of 
Charles  II.  his  corpse  would  be  exhumed  and  buried  with 
infamy,  near  a  gallows. 

Several  Friends  were  still  retained  in  Bristol  prison,  among 
whom  was  John  Worring,  charged  with  having  called  a 
priest,  Samuel  Grimes,  a  devil.  Worring  denied  this,  having 
merely  remarked,  "  That  the  priest  had  said  in  a  meeting, 
that  in  all  things  he  did,  he  sinned ;  and  if  in  all  things,  then 
as  well  in  his  preaching,  as  in  other  things ;  and  he  that  sin- 
neth  is  of  the  devil.  If  you  will  not  believe  me,  believe 
the  Scripture."  Elizabeth  Marshall  was  beaten  with  staves 
and  imprisoned,  for  telling  John  Knowls,  a  priest,  "  This  is 


46 


HISTORY  OF  FRIENDS. 


the  word  of  the  Lord  to  thee :  I  warn  thee  to  repent  and  to 
mind  the  light  of  Christ  in  thy  conscience." 

Warrants  were  issued  for  the  arrest  of  all  the  Quaker 
preachers  by  the  mayor  and  magistrates  of  Bristol,  one  of 
the  magistrates  writing  his  name  twice,  to  make  sure  it  was 
down.  They  were  branded  as  "  persons  of  the  Franciscan 
order  in  Rome,"  and  persecuted  as  disturbers  of  the  public 
peace.  Thomas  Robertson  and  Josiah  Cole  were  commit- 
ted to  Newgate  prison,  for  attempting  to  address  the  people 
after  the  priest  had  finished  in  Nicholas  Church.  The  mayor 
and  aldermen  sent  for  Jeremy  Hignel,  and  on  entering  the 
court,  not  taking  off  his  hat,  the  mayor  asked,  "  Whether 
he  knew  where  he  was."  He  answered,  "  In  the  presence 
of  the  Lord."  "  Are  you  not,"  said  the  mayor,  "  in  the 
presence  of  the  Lord's  Justices  ?  "  He  replied,  "  If  you  be 
the  Lord's  Justices,  I  am."  The  officers  concluded  he  was 
a  Quaker,  and  sent  him  to  Newgate,  where  the  keeper  re- 
ceived him  without  a  mittimus,  and  kept  him  a  close  prisoner 
for  nineteen  days.  Daniel  Wastfield  received  the  same 
treatment  from  the  hands  of  the  mayor,  confining  him  thirty- 
three  days  in  prison ;  and  when  his  child  died,  he  was  re- 
fused permission  to  see  it  before  the  burial.  The  magis- 
trates also  sent  Christopher  Birkhead  to  prison,  for  standing 
in  Nicholas'  Church  with  his  hat  on.  The  priest,  Ralph 
Farmer,  asked  him,  "  What  he  stood  there  for  ? "  and  he 
replied  "  I  stand  in  obedience  to  the  righteous  law  of  God, 
in  my  conscience :  I  have  neither  offended  the  law  of  God, 
nor  the  nation.  A  wonderful  and  horrible  thing  is  commit- 
ted in  the  land."  Many  others,  innocent  and  harmless,  re- 
ceived like  treatment  from  the  magistrates,  who  were  incited 
to  persecution  by  the  arguments  and  persuasions  of  the 
priests.  George  Bishop  and  Dennis  Hollester,  who  formerly 
were  members  of  Parliament,  wrote  an  account  of  these 
outrages,  and  sent  them  to  the  magistrates,  hoping  they 
would  see  the  evil  of  persecution  ;  but  this  proved  vain,  and 
they  had  an  account  published,  so  that  Englishmen  might 
see  how  the  officers  of  Bristol  treated  the  inhabitants.  Some 


HISTORY  OF  FRIENDS. 


47 


author,  on  reading  this  account,  said,  "  Was  such  a  tyran- 
nical iniquity  and  cruelty  ever  heard  of  in  this  nation  ?  or 
would  the  ministers  under  King  Charles  have  ventured  to 
do  so  ?  Was  not  Strafford  a  mean  transgressor  in  compa- 
rison to  these  ?  "  Though  Archbishop  Laud  was  beheaded, 
it  cannot  be  proved  that  the  Episcopalians  were  such  unre- 
lenting persecutors  as  these  pretended  asserters  of  liberty  of 
conscience,  who  having  gained  power,  persecuted  more 
fiercely  than  those  they  had  driven  out. 

We  will  now  turn  to  Norwich,  the  field  selected  for  the 
ministry  of  Richard  Hubberthorn  and  George  Whitehead. 
The  former  was  imprisoned  in  the  Castle,  for  addressing  the 
priest  in  the  church-yard,  and  refusing  to  take  off  his  hat 
before  the  magistrates,  where  he  was  kept  nearly  a  year, 
writing  several  epistles  to  his  friends,  and  his  companion 
Whitehead  preaching  so  effectually  as  to  establish  a  settled 
meeting  in  the  city  before  the  expiration  of  the  year.  A 
short  history  of  these  two  extraordinary  men  would  not  be 
uninteresting.  Richard  Hubberthorn  was  born  in  the  north 
of  Lancashire ;  and  descending  from  respectable  parents,  he 
became  an  officer  in  the  Parliament  army.  Inclined  to  piety 
from  his  youth,  he  frequently,  whilst  on  military  duty,  ex- 
horted the  soldiers  to  be  zealous  in  godliness ;  but  on  be- 
coming a  member  of  the  Society  of  Friends,  he  left  the 
army,  and  enlisted  as  an  humble  soldier  under  the  banner  of 
the  Prince  of  Peace ;  not  fighting  with  the  outward  sword, 
but  with  the  sword  of  the  Spirit,  which  is  the  Word  of  God. 
•His  sermons  were  generally  mild,  and  delivered  with  all  that 
humility  which  distinguished  a  follower  of  the  lowly  Jesus. 
George  Whitehead  was  educated  for  a  school  teacher,  and 
early  convinced  of  the  truth  of  the  Gospel,  he  trained  his 
scholars  in  the  fear  of  the  Lord.  He  usually  attended  the 
church  of  Orton,  in  Westmoreland;  but  the  practice  of 
singing  psalms  without  the  spirit,  was  so  repulsive,  that  he 
entered  into  communion  with  Friends  in  1652,  when  only 
seventeen  years  of  age,  and  faithfully  preached  the  living 
knowledge  of  God,  upholding  the  Cross  of  Christ  in  all 


48 


HISTORY  OF  FRIENDS. 


trials,  and  pointing  to  the  straight  and  narrow  way  that  leads 
to  the  Tree  of  Life. 

Toward  the  close  of  the  month  of  June,  two  women,  Eli- 
zabeth Heavens  and  Elizabeth  Fletcher,  went  to  Oxford, 
preaching  repentance  to  the  people,  and  exhorting  the  scho- 
lars of  the  college  to  godliness.  They  were  cruelly  and 
shamefully  beaten  and  maltreated  in  every  manner  ;  one  of 
them,  Elizabeth  Fletcher,  remained  in  a  painful  condition 
until  her  death,  which  took  place  soon  after.  They  were  ar- 
rested and  confined  in  Bocardo  prison,  for  preaching  in  the 
Oxford  church  after  the  priest  had  finished  his  service.  The 
mayor  would  not  give  his  consent  to  the  proceeding,  saying : 
"  Let  those  who  have  committed  them,  deal  with  them 
according  to  law,  if  they  have  transgressed  any.  I  have 
nothing  to  say  against  them,  but  will  provide  them  with  vic- 
tuals, clothes  or  money,  if  they  want  any."  They  were  exam- 
ined before  Dr.  Owen,  Chancellor  of  the  University,  and 
charged  with  having  blasphemed  the  name  of  God,  abusing 
the  Spirit  of  God,  and  dishonoring  the  grace  of  Christ. 
Without  the  consent  of  the  mayor,  they  were  sentenced  to 
be  whipped  out  of  the  city,  which  barbarous  treatment  was 
inflicted  next  morning,  by  an  unwilling  executioner. 

Barbara  Blangdon  received  the  doctrine  of  Truth  through 
the  ministry  of  John  Audland  and  John  Camm,  which  fact 
has  been  previously  mentioned.  Pious  from  childhood,  she 
pursued  her  vocation  as  a  school-teacher,  until  she  became  a 
member  of  the  Society  of  Friends,  when  parents  refused  to 
send  their  children  to  her.  She  was  cast  into  prison  for  ex- 
horting the  people  to  fear  God,  in  the  church  of  Marlborough, 
and  when  released  she  went  to  Isaac  Burges,  the  magistrate 
who  committed  her,  and  made  him  admit,  "  that  he  knew  her 
doctrine  was  truth,  but  he  could  not  take  up  the  cross  to 
walk  in  that  way."  She  was  also  imprisoned  at  Molton, 
Barnstable,  Bedford,  and  a  mastiff  dog  was  let  loose  to  de- 
stroy her,  but  it  would  not  harm  or  touch  her.  She  exhorted 
the  people  at  the  church  in  Great  Torringtown,  for  which  act 
she  was  arrested  by  the  constables  and  taken  before  the  may- 


HISTORY  OF  FRIENDS. 


49 


or,  who  would  not  have  imprisoned  her,  but  for  the  instiga- 
tion of  the  priests.  She  was  severely  beaten  by  the  sheriff", 
and  sent  out  of  town  with  a  company  of  gipsies,  but  she  re- 
turned to  visit  the  prisons  before  she  went  home  to  Bristol. 
Hearing  of  the  imprisonment  of  Thomas  Robinson  and  Am- 
brose Rigg  at  Basingstoke,  she  carried  a  letter  to  them  from 
John  Camm,  but  was  denied  entrance  into  the  prison  until 
she  showed  the  letter  to  the  mayor,  who  promised  to  release 
them  as  soon  as  possible.  He  faithfully  kept  his  word,  and 
her  friends  regained  their  liberty  in  a  few  weeks. 

In  the  first  month  of  this  year,  Miles  Halhead,  James  Lan- 
caster, and  Miles  Bateman,  went  to  Ireland,  proclaiming  the 
light  of  Christ  in  cities,  towns,  and  villages,  in  churches  and 
before  magistrates,  convincing  many  of  their  doctrine  and  the 
faith  of  Christ.    On  their  return  to  England,  Halhead  and 
Lancaster  went  to  Scotland,  but  found  Christopher  Fell, 
George  Wilson,  and  John  Grave,  had  been  there  before  them, 
performing  many  good  acts,  and  establishing  meetings  in 
several  places.     Nearly  a  year  before  any  Friends  appeared 
in  Scotland,  Alexander  Hamilton  erected  a  meeting-house, 
at  Drumbourg,  and  also  one  at  Heads,  where  the  word  was 
preached,  and  many  were  convinced.    Lancaster  and  Hal- 
head visited  Dumfries,  Edinburgh,  Leith,  Glasgow,  and 
Stirling,  speaking  to  the  people,  and  exhorting  them  to  turn 
from  their  wicked  ways.    They  told  the  officers,  "  That  the 
anger  of  the  Lord  was  kindled  against  them,  because  they 
had  not  performed  their  promises,  which  they  made  to  him 
in  the  day  of  their  distresses,  when  their  enemies  encom- 
passed them  on  every  side ;  for  then  the  Lord  delivered 
them,  and  gave  them  victory":  but  they  had  returned  Him 
evil  for  good,  and  committed  violence  against  those  He  sent 
to  declare  his  word  amongst  them." 

The  first  regular  meetings  of  the  Society  of  Friends  in 

Scotland  were  held  at  Drumbourg  and  Heads,  and  not  long 

after  they  were  established  at  Garshore,  Edinburgh,  and 

Aberdeen.     The  first  Scottish  preachers  \vere  William  Os- 

born,  Richard  Lee.  and  Alexander  Hamilton  ;  concerning  the 
4 


50 


HISTORY  OF  FRIENDS. 


latter,  is  attached  a  singular  circumstance  of  the  judgment  of 
God  against  the  wicked.  He  formerly  belonged  to  the  Inde- 
pendents, and,  on  becoming  converted  to  the  faith  of  the 
Friends,  the  priest,  Thomas  Charters,  threatened  him  with 
excommunication,  if  he  did  not  return  to  his  old  belief. 
Hamilton  warned  him  to  forbear,  or  he  would  be  visited 
with  the  anger  of  the  holy  God.  Charters  persisted,  and 
walking  in  the  churchyard  two  days  before  the  time  appoint- 
ed, his  horse  kicked  him  in  the  side,  and  he  died  in  the  same 
hour  which  he  had  appointed  to  perform  the  service  of  ex- 
communication. 

Miles  Halhead  went  to  Berwick,  in  Northumberland,  and 
addressed  the  mayo*  in  the  following  language :  "  Friend, 
hear  what  the  servant  of  the  Lord  hath  to  say  unto  ihee. 
Give  over  persecuting  the  Lord's  servants,  whom  he  doth 
send  in  love  to  this  town  of  Berwick,  to  show  you  the  way 
that  leads  to  life  eternal.  I  charge  thee,  O  man,  touch  not 
the  Lord's  Anointed,  do  not  his  prophets  any  harm,  lest  thou 
procure  the  anger  of  the  living  eternal  God  against  thee." 
He  was  sent  to  prison  to  await  his  trial  at  the  Court  of  Ses- 
sions. During  his  trial,  one  of  the  priests  desired  to  ask  him 
a  question ;  to  which  Miles  replied,  "  The  Lord  knows  thy 
heart,  O  man,  and  at  this  present,  has  revealed  thy  thoughts 
to  his  servant;  and,  therefore,  now  I  know  thy  heart  also, 
thou  high  priest,  and  the  question  thou  wouldst  ask  me ; 
and  if  thou  wilt  promise  me  before  the  court,  that  if  I  tell 
thee  the  question  thou  would  ask  me,  thou  wilt  deal  plainly 
with  me,  I  will  not  only  tell  thee  thy  query,  but  I  will 
answer  it."  The  priest  said  he  would,  and  Miles  replied : 
"  Thy  question  is  this  ;  thou  wouldst  know  whether  I  own 
Christ  that  died  at  Jerusalem,  or  not ;  and  according  to  my 
promise  I  will  answer  it  before  this  court,  in  the  presence  of 
the  Lord  God  of  heaven,  I  own  no  other  Christ  than  Him 
that  died  at  Jerusalem,  and  made  a  good  confession  before 
Pontius  Pilate,  to  be  the  Light  and  Way  that  leads  fallen 
man  out  of  sin  and  evil,  up  to  God  Eternal,  blessed  for 
evermore."    The  priest  admitted  that  was  the  question,  and 


HISTORY  OF  FRIENDS. 


51 


the  magistrate  commanded  the  jailor  to  take  him  away,  but 
he  was  soon  released. 

When  George  Fox  left  Synder- Hill-green,  he  travelled  to 
Yorkshire,  visiting  all  his  friends,  and  the  different  meeting- 
houses, which  he  found  in  a  flourishing  condition.  He  con- 
verted the  sheriff  of  Lincoln,  who  accompanied  him  to  Not- 
tinghamshire, where  several  Ranters  opposed  them  at  a  meet- 
ing held  at  the  house  of  Thomas  Hammersley.  "When  he 
reproved  them  for  swearing,  they  said,  Abraham,  Jacob  and 
Joseph  swore.  George  Fox  did  not  deny  this,  but  replied, 
"  Christ  (who  said,  before  Abraham  was,  I  am)  told  his  peo- 
ple to  swear  not  at  all.  And  Christ  ends  the  prophets,  as 
also  the  old  priesthood,  and  the  dispensation  of  Moses  ;  and 
he  reigns  over  the  house  of  Jacob,  and  of  Joseph,  and  saith, 
swear  not  at  all.  And  God,  when  he  bringeth  in  the  first-be- 
gotten into  the  world,  saith,  let  all  the  angels  of  God  worship 
Him,  who  saith,  swear  not  at  all.  And  as  for  the  plea  that 
men  make  for  swearing  to  end  their  strife,  Christ,  who  says, 
swear  not  at  all,  destroys  the  Devil  and  his  works,  who  is  the 
author  of  strife  ;  for  that  is  one  of  his  works.  And  God  said, 
this  is  my  beloved  son,  in  whom  I  am  well  pleased,  hear  ye 
him.  So  the  Son  is  to  be  heard,  who  forbids  swearing ;  and 
the  Apostle  James,  who  did  hear  the  Son  of  God,  and  fol- 
lowed him,  and  preached  him,  forbade  also  all  oaths."  Tho- 
mas Hammersley  was  summoned  on  a  jury  and  admitted  to 
serve  without  an  oath,  as  foreman,  and  when  he  brought 
in  the  verdict,  the  judge  declared,  "  That  he  had  been  on  the 
bench  a  number  of  years,  but  never  heard  a  more  upright 
verdict  than  that  which  the  Quaker  brought  in." 

George  Fox  visited  his  relations  at  his  birth-place  (Dray- 
ton), and  became  engaged  in  a  dispute  with  Nathaniel  Ste- 
phens and  another  priest.  The  priest  asked,  "  Where  tithes 
were  forbidden  or  ended."  George  Fox  showed  them  in  the 
7th  chapter  of  the  epistle  to  the  Hebrews,  that  not  only  tithes, 
but  the  priesthood  that  took  tithes,  were  ended ;  and  that  the 
law  was  ended  and  disannulled,  by  which  the  priesthood  was 
made  and  tithes  were  commanded  to  be  paid.  Knowing 


52 


HISTORY  OF  FRIENDS. 


the  priest  Stephens'  condition,  and  his  manner  of  preaching, 
he  told  him,  "  That  he,  like  the  rest  of  the  priests,,  did  apply  the 
promises  to  the  first  birth,  which  must  die ;  whereas  the  pro- 
mises were  to  the  seed,  not  to  many  seeds,  but  to  one  seed, 
Christ,  who  was  one  in  male  and  female  ;  for  all  were  to  be 
born  again,  before  they  could  enter  into  the  kingdom  of  God." 
The  priest  said,  "  He  must  not  judge  so."  George  Fox  re- 
plied, "  He  that  was  spiritual,  judged  all  things."  The  priest 
confessed,  "  that  this  was  the  full  scripture  meaning,  and  al- 
though Fox  had  come  to  the  light  of  the  sun,  he  must  not 
put  out  my  starlight."  George  Fox  said,  "  That  he  would 
not  quench  the  least  measure  of  God  in  any,  much  less  put 
out  his  starlight,  if  it  were  true  starlight,  light  from  the  morn- 
ing-star ;  but  that  if  he  had  anything  from  Christ  or  God,  he 
ought  to  speak  it  freely,  and  not  take  tithes  from  the  people 
for  preaching ;  seeing  Christ  commanded  his  ministers  to  give 
freely  as  they  had  received  freely." 

Stephens  called  him  aside,  and  said,  "  If  he  was  out  of 
the  way,  George  should  pray  for  him  ;  and  if  George  was 
out  of  the  way,  he  would  pray  for  him ;  and  that  he  would 
give  George  a  form  of  words  to  pray  by." 

George  Fox  replied :  "  It  seems  thou  dost  not  know  whe- 
ther thou  art  in  the  right  way,  or  no  ;  but  I  know  that  I  am 
in  the  everlasting  way,  Christ  Jesus,  which  thou  art  out  of. 
And  thou  wouldst  give  me  a  form  of  words  to  pray  by,  and 
yet  thou  denyest  the  Common-prayer-book  to  pray  by,  as 
well  as  I.  If  thou  wouldst  have  me  pray  for  thee  by  a  form 
of  words,  is  not  this  to  deny  the  Apostles'  doctrine  and 
practice,  of  praying  by  the  Spirit  as  it  gave  words  and  utter- 
ance ?  "  Many  were  convinced  of  the  truth  of  this  remark, 
and  George  Fox's  father,  who  was  a  follower  of  the  priest, 
striking  his  cane  upon  the  ground,  said,  "  Truly  I  see  he 
that  will  but  stand  to  the  Truth,  it  will  carry  him  out." 
Holding  a  meeting  at  Whetstone,  some  of  the  troopers  at- 
tached to  Colonel  Hacker's  regiment,  arrested  George  Fox, 
and  took  him  before  the  officers  of  the  troop.  The  colonel 
told  him,  "  He  must  go  home,  and  keep  at  home,  and  not 


HISTORY  OF  FRIENDS. 


53 


go  abroad  to  meetings."  Fox  replied,  "  That  he  and  his 
friends  were  innocent  people."  The  colonel  sent  him  to  the 
Protector,  in  custody  of  Captain  Drury ;  and  before  they 
started,  he  went  to  Hacker's  bed-side,  praying  that  the  Lord 
might  forgive  him,  for,  according  to  his  judgment,  he  was  a 
Pilate,  and  told  him  when  the  day  of  his  misery  and  trial 
should  come  upon  him,  then  to  remember  what  he  had  said 
to  him.  On  arriving  at  London,  the  Protector  required  that 
he  should  promise  not  to  take  up  a  carnal  sword  or  weapon 
against  him,  or  the  government,  as  it  then  was ;  and  that  he 
should  write  this,  and  set  his  hand  to  it.  Fox  wrote  a  letter 
to  Oliver  Cromwell,  declaring  in  the  presence  of  God,  "  That 
he  denied  the  wearing  or  drawing  of  a  carnal  sword,  or  any 
outward  weapon,  against  him  or  any  man  ;  and  that  he  was 
sent  of  God  to  stand  a  witness  against  all  violence,  and 
against  the  work  of  darkness ;  and  to  turn  the  people  from 
darkness  to  light,  and  to  bring  them  from  the  occasion  of  war 
and  fighting  to  the  peaceable  Gospel,  and  from  being  evil- 
doers, which  the  magistrates'  swords  should  be  a  terror  to." 
Returning  to  the  Mermaid,  near  Charing-Cross,  they  went  to 
Whitehall,  and  Captain  Drury  took  them  before  the  Lord 
Protector,  who  asked  him :  "  Why  he  and  his  friends  quar- 
relled with  the  ministers?"  Fox  replied,  "  He  did  not  quar- 
rel with  them  ;  but  they  quarrelled  with  him  and  his  friends. 
But,"  continued  he,  "  if  we  own  the  prophets,  Christ  and  the 
Apostles,  we  cannot  uphold  such  teachers,  prophets  and  shep- 
herds, as  the  prophets,  Christ  and  the  Apostles  declared  against ; 
but  we  must  declare  against  them  by  the  same  power  and 
spirit.  That  the  prophets,  Christ  and  his  Apostles  preached 
freely,  and  declared  against  them  that  did  not  declare  freely, 
but  preached  for  filthy  lucre,  and  divined  for  money,  or  preach- 
ed for  hire,  being  covetous  and  greedy,  like  the  dumb  dogs, 
that  could  never  have  enough :  and  that  they  who  had  the 
same  spirit,  which  Christ,  the  prophets  and  the  Apostles  had, 
could  not  but  declare  against  all  such  now,  as  they  did  then. 
That  all  Christendom  had  the  scriptures,  but  they  wanted  the 
power  and  spirit,  which  they  had  who  gave  them  forth  ;  and 


54 


HISTORY  OF  FRIENDS. 


that  was  the  reason  they  were  not  in  fellowship  with  the  Son. 
nor  with  the  Father,  nor  with  the  scriptures,  nor  one  with 
another."  Cromwell  several  times  remarked  during  the  deli- 
very, "  It  was  very  good,  and  it  was  the  truth."  As  Fox  was 
about  to  retire,  Cromwell  took  him  by  the  hand,  and  with 
tears  in  his  eyes,  said,  "  Come  again  to  my  house ;  for  if  thou 
and  I  were  but  an  hour  of  a  day  together,  we  should  be  nearer 
one  to  another,  and  I  wish  thee  no  more  ill,  than  I  do  to  my 
own  soul."  George  Fox  replied:  "  That  if  he  did  he  wrong- 
ed his  own  soul,  and  bid  him  hearken  to  God's  voice,  that  he 
might  stand  in  his  council  and  obey  it :  and  if  he  did  so, 
that  would  keep  him  from  hardness  of  heart ;  but  if  he  did 
not  hear  God's  voice,  his  heart  would  be  hardened."  The 
Protector  admitted  it  was  true,  and  granted  him  liberty 
to  hold  meetings  among  his  people  at  any  place  within  the 
kingdom.  Whilst  in  the  custody  of  Captain  Drury,  he  was 
often  tauntingly  called  a  Quaker,  which  name  was  first  given 
to  the  Society  of  Friends  by  the  Independents,  but  he  after- 
wards came  to  George  Fox,  and  told  him  the  power  of  the 
Lord  was  upon  him  for  scoffing  at  the  believers  of  the  in- 
ward light  of  Christ,  and  begged  his  forgiveness  for  the 
many  injuries  he  had  done  their  Society. 

George  Fox  held  crowded  meetings  in  every  section  of 
London,  increasing  numbers  to  the  society,  and  some  be- 
longing to  Cromwell's  court  were  also  converted.  During 
his  sojourn  in  London  he  wrote  many  letters  to  his  friends, 
and  others,  against  pride,  gaudy  apparel,  and  the  fashions  of 
the  world.  He  met  with  little  persecution  from  the  magis- 
trates and  priests  whilst  here,  but  his  friends  in  other  parts 
of  the  country,  still  continued  to  suffer  for  the  propagation  of 
their  belief.  Anne,  wife  of  John  Audland,  was  accused  of 
blasphemy  in  the  church  of  Banbury,  and  imprisoned  in  the 
common  jail. 

During  this  year,  Cromwell  concluded  a  'peace  with  the 
United  Netherlands,  to  obviate  the  trouble  existing  between 
England  and  that  country.  The  Protector,  fearful  of  an  in- 
surrection, stationed  a  guard  at  the  door  of  the  house  of 


HISTORY  OF  FRIENDS. 


55 


Parliament,  refusing  admittance  to  those  members  who 
would  not  sign  articles,  promising  to  be  faithful  to  the  Lord 
Protector,  and  to  make  no  alteration  in  the  government,  so 
long  as  it  was  in  the  hands  of  a  single  person,  and  the  Par- 
liament. This  was  a  violation  of  the  privileges  of  Parlia- 
ment, and  several  members  refusing  their  assent  to  the  writ- 
ing, were  not  admitted,  and  Cromwell  dissolved  their  body 
after  a  session  of  five  months.  The  young  king,  Charles, 
who  lived  in  exile,  left  France  and  went  to  Cologne,  on  the 
Rhine,  where  he  remained  some  time. 


CHAPTER  VI. 


George  Fox  still  remained  in  London,  discharging  his 
duty  to  God,  and  continually  striving  to  promote  the  good  of 
his  kingdom  on  earth.  To  the  commissioners  who  were 
appointed  for  the  trial  of  ministers,  he  wrote  a  letter,  ad- 
vising them  to  see  whether  they  were  not  such  whom  the 
prophets,  Christ  and  the  Apostles  disproved  ;  and  who  would 
admire  their  persons  because  of  advantage,  &c.  He  continu- 
ed in  the  city  until  1655,  when  he  went  to  Bedfordshire,  and 
held  a  large  meeting  at  the  house  of  John  Crook,  a  justice 
of  the  peace,  who  was  discharged  from  his  office  on  becom- 
ing a  member  of  the  Society. 

William  Caton,  at  the  age  of  fourteen,  was  placed  in 
Judge  Fell's  family  as  a  companion  for  his  son.  Associat- 
ing with  such  good  company,  he  grew  up  in  piety,  and  in 
his  private  devotions  would  freely  pour  out  his  heart  before 
God  in  prayer.  After  studying  Latin  for  some  time,  the 
judge  removed  him  and  his  son  to  a  school  at  Hauxhead, 
where  better  advantages  were  offered  than  at  home.  It  will 
be  recollected  it  was  in  the  summer  of  1652,  that  George 
Fox  first  came  to  Swarthmore,  and  went  to  Judge  Fell's 
house.  Caton  became  convinced  of  his  doctrine,  and  at  the 
age  of  seventeen  his  heart  was  full  of  joy,  and  he  went  to 
places  of  public  worship,  and  in  the  streets,  warning  people 
to  repentance.  Judge  Fell  was  unwilling  to  part  with  Caton, 
yet  his  wife  said  he  was  not  going  to  enter  the  service  of  any 
man,  but  to  labor  for  the  Lord  in  proclaiming  his  everlasting 
Gospel.  He  visited  Lancashire,  Yorkshire,  Norwich,  North- 
amptonshire, and  many  other  places,  speaking  in  churches  and 
public  houses,  consoling  his  friends  in  prison,  and  converting 


HISTORY  OF  FRIENDS. 


57 


many  persons  to  the  Faith.  In  the  county  of  Kent,  he  was 
joined  by  John  Stubs,  and  in  company  they  weut  to  Dover. 
They  addressed  the  people  in  the  churches,  but  the  mayor 
commanded  the  innkeeper,  at  whose  house  they  lodged,  to 
discharge  them  or  suffer  a  penalty.  Luke  Howard,  a  shoe- 
maker, who  had  heard  William  Caton  in  London,  received 
them  in  his  house,  where  they  held  many  meetings,  and 
Hovvard  listened  with  no  less  satisfaction  than  Agrippa  did 
to  the  speech  of  Apostle  Paul,  when  he  said  to  him,  "  Almost 
thou  persuadest  me  to  be  a  Christian."  The  mayor  of  the 
town  sent  four  constables  to  arrest  them,  but  Howard  said 
the  mayor  had  no  lawful  authority  to  have  these  men  dragged 
out  of  his  house  and  sent  out  of  town.  On  leaving  Dover, 
they  visited  many  other  towns  in  Kent,  among  which  they 
made  some  stay  at  Lidd,  where  they  convinced  Samuel 
Fisher,  who  became  a  celebrated  minister  in  the  service  of 
the  Gospel. 

Samuel  Fisher  was  educated  in  the  University  for  the 
ministry,  and  unlike  most  young  men  in  the  same  study  at  that 
period,  he  was  religious,  and  disliked  the  many  ceremonies 
and  customs  practised  as  part  of  the  worship  of  God  in  the 
schools.  When  he  graduated,  he  became  chaplain  in  the 
house  of  an  eminent  man,  and  afterwards  procured  a  living 
at  Lidd,  worth  about  two  hundred  pounds  a  year.  Thus 
employed  for  some  time,  he  became  convinced  that  infant 
baptism  was  a  human  institution,  and  to  preach  for  wages  was 
unlawful.  Before  Luke  Howard  knew  the  belief  of  Friends, 
he  was  not  satisfied  that  singing  the  Psalms  of  David  in 
public  worship  was  the  true  way  to  worship  God,  and  his 
master  sent  for  Samuel  Fisher,  as  a  learned  minister,  to 
come  and  discourse  with  him.  Howard  told  him,  "  That 
God  was  a  spirit,  and  must  be  worshipped  in  spirit  and  truth, 
of  all  those  that  would  worship  him  acceptably.  That  it 
was  contrary  to  truth  for  a  proud  man  to  sing : 

1  He  was  not  puffed  in  mind,  he  had  no  scornful  eye, 
He  did  not  exercise  himself  in  things  that  were  too  high,' 


58 


HISTORY  OF  FRIENDS. 


when  he  lived  in  pride,  wherein  God  beheld  him  afar  off. 
That  it  was  very  unbecoming  for  such  an  one  to  sing : 

'  Rivers  of  tears  run  down  my  eyes, 

Because  other  men  keep  not  Thy  laws,' 

when  he  never  knew  a  true  sorrow  and  repentance  for  his 
own  sins."  This  reasoning  had  some  effect  on  Fisher, 
and  while  he  remained  in  the  ministry  he  never  gave  out  those 
Psalms  of  David  which  described  his  condition  alone,  for 
his  congregation  to  sing.  Preaching  in  the  church  became 
burdensome  to  his  conscience,  and  in  a  short  time  he  deliver- 
ed to  the  bishop  the  commission  he  had  received  from  him  to 
preach.  He  rented  a  farm  and  turned  grazier,  by  which 
means  he  supported  his  wife  and  family  in  ease  and  con- 
tentment. He  was  a  teacher  of  the  Baptists  when 
William  Caton  and  John  Stubs  came  to  Lidd,  but  remem- 
bering the  scripture  exhortation  :  "  Be  not  forgetful  to  enter- 
tain strangers,  for  many  thereby  have  entertained  angels  un- 
awares," he  received  them  in  his  house  and  entertained 
them  during  their  stay.  John  Stubs  having  an  opportunity 
to  preach  in  the  Baptist  church,  declared  the  word  of  God 
so  effectually,  that  when  he  had  finished,  Fisher  arose  and 
impressed  what  he  had  said  upon  the  minds  of  the  people. 
Another  teacher  of  the  Baptists,  George  Hammond,  deliver- 
ed a  sermon  reproaching  and  censuring  Friends  for  their 
strange  belief,  to  which  Fisher  replied  :  "  Dear  brother,  you 
are  very  dear  and  near  to  me,  but  the  Truth  is  nearer  and 
dearer ;  it  is  the  everlasting  Truth  and  Gospel  which  they 
hold  forth."  In  an  address  of  some  length  lie  openly  de- 
fended the  Quakers  and  their  faith,  believing  they  were  the 
true  and  humble  disciples  of  Christ,  in  the  way  of  salvation. 
Hammond  reviled  him,  but  he  submitted  to  the  abuse  in  a 
spirit  of  meekness  and  forbearance.  During  his  life  he 
wrote  a  work,  called  "  Rusticus  ad  Academicos,"  in  which 
he  encountered  the  priests  with  their  own  weapons ;  he  was 
not  only  well  educated,  but  gifted  with  talents  of  a  superior 
order,  and  deeply  read  in  the  classics.  He  sometimes  allow- 
ed himself  the  freedom  of  the  prophet  Elijah  against  the 


HISTORY  OF  FRIENDS. 


59 


prophets  of  Baal,  in  his  arguments  against  the  ceremonies  of 
the  church  of  his  adversaries.  Among  his  writings  we  also 
find  a  well  composed  epistle  to  the  Jews,  written  in  Hebrew, 
a  language  in  which  he  was  thoroughly  instructed  whilst  in 
the  University. 

William  Caton  and  John  Stubs  left  Lidd  and  went  to 
Maidstone,  where  they  were  both  arrested,  placed  in  stocks 
and  severely  beaten,  then  imprisoned  in  the  house  of  correc- 
tion. Here  they  were  nearly  starved,  for  refusing  to  work, 
which  demand  they  believed  to  be  unjust,  having  committed 
no  violation  of  the  existing  laws.  A  report  of  this  cruelty 
of  the  officers  excited  sympathy  in  their  behalf,  and  aroused 
many  persons,  who  demanded  their  release,  which  was 
granted  by  the  magistrate.  They  were  led  out  of  town  sepa- 
rately, but  rejoined  each  other  in  London,  and  felt  it  was  the 
will  of  God  that  they  should  return  again  to  Maidstone, 
which  they  did,  and  declared  their  message  without  being 
molested. 

It  was  in  the  summer  of  this  year  that  Thomas  Caton 
went  to  Calais,  France,  and,  a  Scottish  Lord  acting  as  in- 
terpreter, held  several  meetings  there ;  but  returned  soon  after 
for  the  purpose  of  accompanying  John  Stubs  to  Holland. 
They  entered  a  ship  at  Yarmouth,  bound  to  Flushing  in 
Zealand,  where  they  safely  arrived ;  and  for  attempting  to 
address  the  people,  they  were  forced  to  leave  the  church. 
The  same  day  they  went  to  Middleburgh,  and,  after  the 
priest  had  finished  his  sermon,  Caton  spoke  to  the  people  ; 
but  they  would  not  listen  to  his  words  and  made  him  leave 
their  presence.  At  Rotterdam,  in  Holland,  they  held  a 
meeting  in  an  English  merchant's  house,  but  their  words 
were  not  truly  interpreted ;  and,  meeting  with  no  success, 
they  returned  again  to  England. 

About  the  beginning  of  December  they  went  in  company 
to  Scotland,  and  Caton  addressed  the  congregation  of  a 
church  in  Berwick  on  the  Tweed,  for  which  he  was  taken 
before  a  magistrate  and  turned  out  of  town.  They  travelled 
to  Edinburgh,  and  finding  some  disorder  in  the  meeting 


60 


HISTORY  OF  FRIENDS. 


through  the  unfaithfulness  of  some  of  its  members,  they 
made  satisfactory  arrangements  and  addressed  them  with 
ability  and  truth.  The  meeting  was  held  at  the  house  of 
William  Osborn,  who  had  been  a  lieutenant-colonel  in  the 
army,  but  on  convincement,  became  a  zealous  minister  in 
the  Society  at  Edinburgh.  While  there,  William  Caton 
went  to  the  church,  and  after  the  priest  finished  his  ser- 
vice, spoke  to  the  people,  who  forced  him  out,  but  a  guard 
of  soldiers  conducted  him  back  again  with  drawn  swords. 
John  Stubs  returned  to  England,  and  Caton  went  to  Glas- 
gow, where  he  addressed  a  large  assembly  in  the  yard  of  the 
Cathedral,  the  English  soldiers  guarding  him  from  the  abuse 
of  numerous  ill-disposed  persons  who  wished  to  do  him 
personal  violence. 

When  George  Fox  left  Bedfordshire,  he  went  through 

London  to  Kent,  and  in  unison  with  Samuel  Fisher, 
1655.   held  a  large  meeting  at  Romney;  from  thence  he 

went  to  Reading  and  addressed  a  multitude,  among 
whom  was  George  Bishop,  of  Bristol,  a  captain  in  the  army, 
who  was  that  day  convinced,  and  in  time  became  an  eminent 
preacher. 

It  will  be  here  necessary  to  notice  the  history  and  cruel 
suffering  of  James  Parnel.  He  was  born  at  Retford  in 
Nottinghamshire,  and  educated  in  the  best  schools  the 
country  afforded.  Before  he  was  sixteen  years  old  he  was 
convinced  by  George  Fox,  for  which  he  was  rejected  and 
despised  by  his  relations.  He  was  imprisoned  at  Cambridge 
for  his  zealous  testimony,  and  afterwards,  like  a  criminal,  ex- 
pelled from  the  city ;  but  he  returned  and  disputed  with  the 
students  of  the  university,  who  treated  him  rudely,  and 
taunted  him  with  the  name  of  Quaker.  At  the  beginning 
of  this  year,  when  only  eighteen  years  old,  he  preached  at 
Felsted,  Stebben,  Witham,  Cogshal,  Halsted  and  many 
other  places.  In  the  summer  he  entered  Colchester ;  and 
after  the  priest  had  finished  his  sermon  on  the  first  day  of 
the  week,  he  spoke  to  the  congregation  and  disputed  with 
him  in  the  French  school  on  the  same  day,  where  he  con- 


HISTORY  OF  FRIENDS. 


Gl 


vinced  Stephen  Crisp  who  will  be  mentioned  hereafter.  While- 
preaching  at  Nicholas'  church,  some  one  struck  him  with 
a  cane,  saying, "  There,  take  that  for  Christ's  sake ;"  he  meekly 
replied,  "  Friend;  I  do  receive  it  for  Jesus  Christ's  sake." 
He  remained  a  few  days  in  Colchester,  and  then  journeyed 
to  Coggeshall,  where  a  fast  was  proclaimed  to  be  held  on  the 
12th  of  the  seventh  month  [July],  to  pray  for  the  errors  of  the 
Quakers.  Parnel  went  to  the  Independent  church,  and  the 
priest,  Sammes,  having  called  'the  Quakers  disbelievers  and 
deceivers,  he  felt  it  his  duty  to  reply,  and  rising  from  his  seat, 
he  said,  "  This  is  the  order  of  the  true  church,  that  all  may 
speak  one  by  one ;  and  if  anything  be  revealed  to  him  that 
stands  by,  let  the  first  hold  his  peace."  He  addressed  the 
assembly  in  behalf  of  those  called  Quakers,  and  the  priest 
having  said  their  church  was  built  upon  a  sandy  foundation, 
he  proved  it  otherwise,  and  said  the  priest  was  a  false  pro- 
phet. Some  persons  remarked,  "  He  believed  in  no  church;" 
but  he  replied,  "  I  believe  in  the  church  in  God."  A  priest, 
named  Willis,  here  said,  "  He  spoke  nothing  but  nonsense 
when  he  talked  about  the  church  in  God."  Parnel  took  out 
his  Bible,  and  read,  1st  Thess.  i.  1,  where  the  Apostle  writes 
to  the  Church,  which  is  in  God  the  Father.  The  priest  was 
astonished,  and  Parnel  told  him,  he  blasphemed,  in  saying, 
the  church  in  God  was  nonsense.  Priest  Stellum  accused 
Parnel  with  uttering  lies  and  slanders,  and  before  permitting 
him  to  reply,  arose  in  the  pulpit  and  began  to  pray.  The 
magistrate  ordered  Parnel  to  take  off  his  hat,  to  which  he 
told  them  to  order  the  priest  to  put  off  his  cap,  and  before 
he  would  be  subject  to  their  wills,  he  would  pass  out  of  the 
meeting-place,  which  he  did.  Justice  Dionysius  Wakering 
arrested  him  in  the  name  of  the  Lord  Protector,  and  he  ap- 
peared before  four  justices,  and  six  or  seven  priests,  who 
committed  him  to  the  common  jail  at  Colchester,  and  would 
not  permit  his  friends  to  visit  him.  When  the  Court  of  Ses- 
sions sat  at  Chelmsford,  a  distance  of  18  miles,  he  was  chain- 
ed with  felons  and  murderers,  and  led  thither.  Judge  Hills 
was  on  the  bench,  and  when  he  appeared  before  the  court,  the 


62 


HISTORY  OF  FRIENDS. 


jailor  took  offhis  hat  and  cast  it  on  the  floor :  the  clerk  read  the 
indictment,  and  asked  him  if  he  was  guilty.  Parnel  replied, 
"  He  was  not  guilty."  A  jury  of  twelve  men  were  sum- 
moned, whose  foreman  was  a  drunkard.  Priest  Willis  swore 
against  him,  as  also  did  two  justices.  The  accusations  were  : 
<;  That  in  a  riotous  manner  he  did  enter  into  the  parish 
church  at  Great  Coggeshall ;  that  he  there  did  stand  up,  and 
told  the  minister  he  blasphemed  and  spoke  falsely,  using 
many  other  reproachful  words  against  him ;  and  that  he 
could  not  give  a  good  account  where  he  was  last  settled,  or 
of  his  life  and  conversation,  appearing  to  be  an  idle  person  : 
he  was  also  accused  with  contempt  of  the  magistracy  and  of 
the  ministry."  To  these  he  replied  :  "  That  he  noways  in  a 
riotous  manner  entered  the  church,  but  came  thither  quietly 
and  alone  :  for  being  followed  by  several  boys  that  would 
have  come  in  well  after  him,  he  had  them  to  go  in  before, 
rather  than  go  in  disorderly,  whereby  to  occasion  any  dis- 
turbance. That  he  had  accused  priest  Willis  of  blasphemy 
when  he  said  the  church  in  God  was  nonsense;  but  did  not 
own  himself  to  be  a  vagabond  and  idle  person.  And  he 
did  not  think  it  indecent  to  call  an  unjust  judge,  unrighteous  ; 
a  persecutor,  persecutor ;  and  a  deceiver,  deceiver.  When 
the  judge  charged  the  jury,  he  told  them,  that  if  they  did  not 
find  him  guilty,  the  sin  would  lie  upon  their  heads:  thus 
condemning  the  prisoner  before  the  jury  had  time  to  consi- 
der the  case.  After  forcing  a  verdict  on  the  jury,  the  judge 
fined  him  forty  pounds  for  contempt  of  the  magistrates  and 
ministry.  Parnel  was  carried  back  to  the  prison,  an  old  ruin- 
ous castle,  built,  it  is  said,  in  the  time  of  the  ancient  Ro- 
mans, where  he  was  to  be  confined  until  the  fine  was  paid. 
The  jailor  and  his  wife  treated  him  "with  great  cruelty; 
when  his  friends  brought  him  victuals,  she  persuaded  the 
other  prisoners  to  take  them  from  him,  and  would  not  let 
him  have  a  bed  like  the  rest,  but  forced  him  to  sleep  upon  the 
stones.  Afterwards  he  was  placed  in  a  cell,  the  entrance  of 
which  was  twelve  feet  from  the  ground ;  the  ladder  was  six 
feet  too  short,  and  he  had  to  climb  up  and  down  with  a  rope 


HISTORY  OF  FRIENDS. 


63 


on  the  broken  wall.  Continuing  in  this  moist  place,  his 
limbs  grew  benumbed,  and  one  day,  in  climbing  up  to  the 
entrance  of  his  cell,  he  missed  a  step  and  fell,  bruising  his 
body  severely,  and  fracturing  his  head.  They  put  him  in  a 
cell  below,  underneath  the  other,  where  he'became  excessive- 
ly weak  for  want  of  fresh  air.  William  Talcot  and  Edward 
Grant  offered  their  bond  of  forty  pounds  to  the  justice,  Henry 
Barrington,  and  Thomas  Shortland  to  be  hostage  for  his  safe 
return,  if  they  would  grant  him  leave  to  go  to  William  Tal- 
cot's  house  until  he  recovered.  This  was  denied,  and  one 
day  he  left  his  cell  to  walk  in  the  narrow  yard,  which  so  in- 
censed the  jailor,  that  he  locked  the  door,  keeping  him  in  the 
yard  one  of  the  coldest  winter  nights.  Such  treatment  ruined 
his  constitution,  and  after  an  imprisonment  of  eleven  months, 
he  fell  sick  and  died.  To  Thomas  Shortland  and  Aun  Langley , 
who  were  with  him  at  the  hour  of  death,  he  said,  "  Here  I  die, 
innocently,"  and  turning  to  Shortland,  he  remarked,  "  This 
death  I  must  die,  Thomas  ;  I  have  seen  great  things  ;  don't 
hold  me,  but  let  me  go."  Then  he  said  again,  "  Will  you 
hold  me  ?"  To  which  Ann  answered,  "  No,  dear  heart,  we 
will  not  hold  thee."  He  had  often  said,  "  that  one  hour's 
sleep  would  cure  him  of  all,"  and  the  last  words  he  was 
heard  to  utter  were,  "  Now  I  go,"  and  falling  into  a  gentle 
sleep  he  departed  from  all  his  miseries.  So  great  was  the 
malice  of  his  persecutors,  that  in  order  to  cover  their  guilt 
and  shame,  they  spread  a  report  among  the  people,  that  his 
death  was  caused  by  fasting  for  long  intervals,  and  then  eat- 
ing immoderately. 

It  was  in  the  year  1655,  that  Edward  Burrough  and  Fran- 
cis Howgill  went  to  Ireland,  and  remained  more  than  six 
months,  three  of  which  were  spent  in  Dublin,  where  they 
met  with  generous  treatment  from  the  people,  and  omitted 
no  opportunity  to  declare  their  doctrine.  They  went  to 
Cork,  but  Henry  Cromwell,  son  of  the  Protector,  who  was 
at  that  time  Lord  Deputy  of  Ireland,  ordered  them  to  be 
brought  back  to  Dublin,  and  in  a  short  time  banished  them 
from  the  island.    During  their  journey  they  convinced  many, 


64 


HISTORY  OF  FRIENDS. 


among  whom  was  William  Ames,  a  Baptist  teacher,  and 
also  a  military  officer,  but  on  joining  the  Society  of  Friends 
he  became  an  eminent  minister. 

The  same  day  that  Burrongh  and  Howgill  left  Ireland, 
Barbara  Blaugdon  arrived  there  in  a  vessel  bound  to  Cork, 
but  driven  by  a  storm  into  the  harbor  of  Dublin.  The 
seamen  said  the  reason  they  were  overtaken  by  a  storm  in 
their  passage  across  the  Channel,  was  because  they  had  a 
Quaker  in  the  ship,  and  they  conspired  to  cast  her  overboard. 
On  becoming  aware  of  this  plot,  she  went  to  the  captain  and 
told  him,  if  he  permitted  such  an  action,  her  blood  would  be 
required  at  his  hands.  During  the  height  of  the  tempest  she 
went  on  deck,  exhorting  the  seamen  to  look  to  God  for  sup- 
port, and  prayed  that  he  might  avert  the  danger.  The  priesl 
who  was  on  board,  was  so  alarmed,  he  could  say  nothing, 
and  the  ship's  crew  said,  "  They  were  more  beholden  to  her 
than  to  their  priest,  because  she  prayed  for  them  ;  and  he  for 
fear  could  not  open  his  mouth  to  speak."  At  length  they  ar- 
rived safe  in  Dublin,  and  the  captain  acknowledged  he  was 
never  in  such  a  storm  before  without  receiving  some  damage. 
Hearing  that  two  Friends  were  banished  the  day  before,  she 
went  to  the  house  of  the  Lord  Deputy,  and  desired  to  see 
him.  At  first  she  was  not  permitted  to  enter,  but  the  Deputy, 
learning  it  was  a  woman  who  desired  to  see  him,  granted 
the  request  She  entered  the  chamber  where  he  was  seated, 
and  told  him,  "  To  beware  that  he  was  not  found  fighting 
against  God,  in  opposing  the  truth  and  persecuting  the  inno- 
cent ;  but,  like  the  wise  Gamaliel,  to  let  them  alone ;  for  if 
it  was  of  God,  it  would  stand ;  but  if  of  man,  it  would  fall. 
Further,  that  the  enmity  did  not  lie  so  much  in  himself,  but 
he  was  stirred  up  to  it  by  evil  designing  persons  ;  and  that 
God's  people  were  as  dear  to  Him  now,  as  ever ;  and  they 
that  touched  them,  touched  the  apple  of  his  eye.  In  the 
meanwhile,  in  his  name,  and  by  his  power,  there  was  much 
hurt  done  the  people  of  God,  all  over  the  nation,  and  it  would 
at  last  lie  heavy  upon  him.  Moreover,  that  the  teachers  of 
the  people  did  cause  them  to  err,  and  that  he  knew  the 


HISTORY  OF  FRIENDS. 

priest's  condition."  Here  the  deputy  turned  to  the  priest  in 
the  room,  and  said,  "  That's  for  you,  Mr.  Harrison ;  what 
have  you  to  say  ?"  He  replied,  "  It  was  all  very  true,  and 
very  good,  and  he  had  nothing  to  say  against  it,  if  she  spoke 
as  she  meant."  Then  she  told  the  priest,  "  That  the  Spirit 
of  God  was  true,  and  did  speak  as  it  meant,  and  meant  as  it 
.spoke  ;  but  that  men  of  corrupt  minds  did  pervert  the  Scrip- 
tures, by  putting  their  own  imaginations  and  conceivings 
upon  it,  and  so  did  deceive  the  people.  But  the  holy  men 
of  God  wrote,  and  gave  forth  the  Scriptures,  as  they  were  in- 
spired of  the  Holy  Ghost;  and  that  they  were  of  no  private 
interpretation,  and  could  not  be  understood  but  by  the  same 
Spirit  that  gave  them  forth."  After  having  delivered  this 
message  she  went  to  her  lodging,  the  house  of  Captain  Rich, 
who,  coming  from  the  castle,  said,  "  The  Deputy  was  so  sad 
and  melancholy,  after  she  had  been  with  him,  that  he  could 
not  go  to  bowls,  or  any  other  pastime."  She  left  Dublin  and 
went  to  Cork,  to  see  some  relations  and  friends,  who  resided 
in  that  city.  In  every  place  she  addressed  the  people,  she 
was  imprisoned,  and  once  while  speaking  in  the  market- 
house,  a  butcher  raised  his  cleaver  to  strike  her,  but  his  arm 
was  caught  by  a  woman  behind  him,  and  instantly  some  sol- 
diers came  and  rescued  her  from  danger.  From  Cork,  she 
went  to  Bristol,  England,  but  before  long,  she  returned  again 
to  Ireland.  The  ship  foundered  near  the  Dungarian  shore, 
two  passengers  only  were  lost — the  rest,  with  the  captain  and 
crew,  were  saved  by  a  small  boat.  When  she  arrived  at 
Dublin,  she  went  before  the  court  of  justice,  exhorting  the 
judges  to  righteousness ;  for  which  act  she  was  cast  into  a 
filthy  prison.  When  they  arraigned  her  before  the  bar  of 
the  court  for  trial,  the  clerk  asking  her,  "  If  she  was  guilty  or 
not  guilty,"  she  replied,  "  That  there  was  no  guilt  upon  any 
one's  conscience  for  what  was  done  in  obedience  to  the  Lord 
God."  Not  answering  in  the  form  of  words  required  before 
the  court,  she  was  ordered  back  to  prison,  where  she  suffered 
many  privations  and  hardships.  In  this  prison  was  an  inn- 
keeper and  his  family,  accused  of  murder,  by  the  brother  of 
5 


\ 


QQ  HISTORY  OF  FRIENDS. 

the  person  who  had  been  murdered.  The  accuser  could  not 
enjoy  the  benefit  of  an  estate  unless  he  proved  the  murdered 
brother  was  dead ;  and  he  brought  a  man  to  prison  as  a  wit- 
ness, who  said,  he  would  prove  that  the  man  was  killed  at 
such  an  inn,  and  buried  under  a  wall,  and  he  accused  the 
innkeeper,  his  wife,  their  man  and  maid,  and  a  smith,  of  being 
guilty  of  the  murder.  Barbara  hearing  this,  went  to  the  wit- 
ness, and  asked  him,  "  How  he  could  conceal  this  murder  so 
long,  when  he  was,  according  to  law,  as  guilty  of  it  as  any 
of  them,  if  what  he  said  were  true  ?"  At  this  question,  he 
trembled  and  confessed,  "  That  he  had  never  before  seen  the 
accused  people  with  his  eyes,  nor  ever  was  in  the  place  in 
his  life,  nor  knew  anything  of  it,  but  he  was  drawn  in  by  the 
man  who  was  to  have  the  land,  and  was  persuaded  to  witness 
the  fact."  Other  prisoners  heard  the  confession,  and  Barbara 
sent  to  the  Deputy,  desiring  a  priest  to  come  and  hear  this 
acknowledgment  of  the  innocence  of  the  prisoners.  The 
priest  came,  and  the  man  confessed  the  same  to  him,  and  also 
before  the  judge  of  the  court;  but  he  afterwards  denied  what 
he  had  spoken,  and  the  jailor  would  not  permit  Barbara  to 
see  him.  She  wrote  a  letter  to  the  prisoners,  and  also  to 
Judge  Pepes,  telling  him,  "  The  day  of  his  death  drew  nigh, 
wherein  he  must  give  an  account  of  his  actions  ;  and  there- 
fore he  ought  to  take  heed  he  did  not  condemn  innocent 
people,  having  but  one  witness,  in  whose  mouth  so  many 
lies  were  found,  the  others  all  saying  they  were  innocent.'' 
They  were,  however,  all  condemned  at  their  trial,  and  after- 
wards suffered  death. 

Barbara  Blaugdon  was  soon  released  from  prison,  through 
the  intercession  of  her  friends,  Sir  William  King,  Colonel 
Fare  and  Lady  Brown,  who  went  before  the  judge,  and 
after  some  trouble,  obtained  his  consent  to  her  discharge  from 
prison.  On  regaining  her  liberty,  she  went  to  the  church, 
where  she  found  the  judge ;  and  she  spoke  to  him,  and  ad- 
dressed the  people  in  relation  to  the  injustice  of  his  actions. 
That  night  he  died,  which  caused  much  alarm ;  and  the 
people  admitted  that  to  him  Barbara  had  been  a  true  pro- 


HISTORY  OF  FRIENDS. 


67 


phetess.  She  was  arrested  in  Limerick  and  imprisoned,  but 
was  soon  released,  and  returned  again  to  England.  On  her 
passage  the  ship  was  attacked  by  a  privateer  and  the  passen- 
gers were  robbed  of  all  their  money  and  goods. 

In  the  beginning  of  this  year,  Miles  Halhead  went  to  Lon- 
don, and  from  thence  to  the  city  of  Exeter  in  Devonshire, 
where  he  was  imprisoned  under  the  following  circum- 
stances. Thomas  Salthouse,  with  whom  he  travelled,  heard 
that  George  Brooks,  a  private  belonging  to  the  Nightingale 
frigate,  had  remarked  after  hearing  M.  Halhead  and  T. 
Salthouse  preach  at  Plymouth,  "  That  it  was  the  eternal 
truth  which  they  had  spoken  ;"  and  expressed  himself  in  favor 
of  what  they  had  uttered.  T.  Sail  house  told  Brooks  that  he 
had  spoken  many  good  words  and  fair  speeches,  but  did  he 
live  the  life  he  preached  ?  He  entered  not  by  the  door,  but 
tried  to  get  to  heaven  like  a  thief  and  a  robber.  That  his 
praises  were  no  better  than  those  of  the  damsel,  possessed 
with  a  spirit  of  divination,  which  she  spoke  concerning  Paul 
and  Silas,  when  she  said,  "  These  men  are  the  servants  of 
the  most  High  God,  which  show  unto  us  the  way  of  salva- 
tion." Some  dispute  arose  about  the  Trinity ;  hence  Miles 
Halhead  and  Thomas  Salthouse  were  accused  of  denying 
the  Holy  Three,  that  are  in  One.  The  court  were  at  a  loss 
how  to  decide  the  question ;  and  in  order  to  ensnare,  bade 
them  swear  a  solemn  oath  of  adjuration  of  the  Pope.  To 
this  they  answered :  "  In  the  presence  of  the  Eternal  God, 
and  before  all  these  people,  we  do  deny  with  as  much  detes- 
tation as  any  of  you  doth,  the  Pope  and  his  supremacy,  and 
the  purgatory,  and  all  that  is  in  the  form  of  the  oath  men- 
tioned, we  declare  freely  against ;  and  we  do  not  refuse  to 
swear  because  of  any  guilt  that  is  upon  us,  but  in  obedience 
to  the  commands  of  Christ,  who  saith,  '  Swear  not  at  all ;' 
and  we  will  not  come  under  the  condemnation  of  an  oath, 
for  the  liberty  of  the  outward  man."  They  were  sent  back  to 
prison,  and  the  next  day  were  again  brought  before  the  bar  and 
asked, "  Will  you  confess  that  you  wronged  George  Brooks, 
in  calling  him  a  thief,  and  be  sorry  for  it,  and  make 


68 


HISTORY  OF  FRIENDS. 


him  satisfaction."  Miles  Halhead  answered,  "  One  of  us  did 
not  speak  one  word  to  him,  and  therefore  I  deny  to  make 
him  satisfaction,  or  be  sorry  for  it;  and  what  was  spoken 
was  no  such  thing ;  therefore  we  will  not  lie  for  our  liberty, 
nor  confess  we  are  sorry,  for  that  which  we  never  spoke." 
The  following  exUact  from  the  records  of  the  court  tells  the 
rest  of  the  story. 

"  July  10,  1655.  Thomas  Salthouse  and  Miles  Halhead, 
for  provoking  words  against  G.  Brooks,  Clerk,  who  refused 
to  be  tried  by  the  country,  fined  £5  a  piece,  committed  to 
Bridewell  till  payment,  and  finding  sureties  for  their  good 
behavior." 

That  they  refused  to  be  fried  by  the  country  is  not  true  ; 
and  as  to  finding  sureties,  they  were  offered  when  they  were 
taken  prisoners,  but  would  not  be  accepted ;  yet  the  mayor, 
John  Page,  had  the  boldness  to  assert  they  refused  to  give 
security.  This  conduct  of  the  mayor  placed  him  in  an  un- 
enviable position,  and  he  wrote  a  letter  to  General  Desbo- 
rough,  apologizing  for  the  severity  with  which  he  had  treated 
the  prisoners.  General  Desborough  was  not  satisfied  with 
this  letter,  and  let  some  of  his  friends  have  copies  of  it,  by 
which  means  Miles  Halhead  and  Thomas  Salthouss  saw  it, 
and  wrote  him  an  answer,  contradicting  the  assertions  he 
had  made,  and  proving  they  had  acted  lawfully  and  conducted 
themselves  like  good  citizens.  As  they  were  fined  for  using 
provoking  words  against  George  Brooks,  it  will  be  well 
enough  to  understand  who  he  was.  According  to  the  testi- 
mony of  Robert  Vessay,  John  Jeffcry,  captain  of  the  Nant- 
wich  frigate,  and  Richard  Potter,  captain  of  the  Constant 
Warwick  frigate,  he  was  a  drunkard,  and  always  led  a  disso- 
lute life.  From  such  evidences  as  these  it  appears,  that  it 
was  not  without  reason  Halhead  treated  him  a  little  roughly. 
He  continued  a  prisoner  many  months  before  he  was  re- 
leased. 

On  the  30th  of  the  seventh  month  [July],  George  White- 
head, Richard  Clayton  and  John  Harwood,  went  to  Bures 


HISTORY  OF  FRIENDS. 


69 


in  Suffolk.  Richard  Clayton  wrote  the  following  queries, 
and  put  them  on  the  church  door : 

"  Whether  by  setting  up  such  ministers  as  seek  for  their 
gain  from  their  quarters,  such  as  the  Prophets  disapprove, 
Isaiahlvi.il;  such  as  Prophet  Jeremiah  disapproves  Jer. 
v.;  and  of  whom  mention  is  made  also  Ezek.  xxxiv.  and 
Mic.  iii. ;  such  as  are  called  of  men,  masters,  loving  the  chief 
places  in  the  assemblies  ;  such  as  Christ  disapproved? 
Matthew  xxiii. ;  such  as  the  Apostle  Peter  disapproved, 
2  Peter  11,  and  which  the  Apostle  Paul  disapproves  also, 
Phil.  iii.  Or  when  such  were  set  up  that  would  not  suffer 
another  to  speak  that  stands  by,  when  anything  is  revealed, 
but  send  him  to  prison ;  whether  this  was  not  the  setting  up 
a  persecuting  spirit,  limiting  the  Spirit  of  God,  and  despising 
prophecies,  not  daring  to  try  all  things  ?  whether  it  was  expe- 
dient to  give  to  scoffers,  scorners,  drunkards,  swearers  and 
persecutors,  David's  condition  to  sing  ? — and  if  such  were 
set  up  that  took  tithes,  though  the  Apostle  said  the  priest- 
hood was  changed,  and  the  law  also,  Heb.  vii. ;  whether  by 
the  setting  up  of  such,  they  did  not  set  up  such  as  did  not 
labor  in  the  Lord's  vineyard  ?" 

A  large  number  of  people  collecting  around  the  door  to 
read  it,  George  Whitehead  exhorted  them  to  turn  to  the 
Lord  from  the  vanities  and  wickedness  they  lived  in.  They 
were  arrested,  and  taken  before  Halbert  Pelham,  a  justice  of 
the  peace ;  but  he  not  being  able  to  prove  they  had  trans- 
gressed any  law,  sent  them  to  Justice  Thomas  Walgrave, 
at  Smallbridge,  in  Suffolk.  Pelham  and  Walgrave  held  a 
consultation,  and  concluded  to  have  Clayton  whipped,  and 
the  other  two  imprisoned. 

It  was  about  this  time  William  Dewsbury  and  several 
other  Friends  were  put  into  prison  at  Northampton.  Tho- 
mas Andrews,  a  priest,  met  Dewsbury  in  the  street,  and  told 
him  to  "  give  over  deceiving  the  people,  lest  the  plagues  of 
God  fall  on  him."  Dewsbury  replied,  "Dost  thou  say  I 
deceive  the  people?  Make  it  manifest  wherein  I  deceive 
them." 


70 


HISTORY  OF  FRIENDS. 


"  Thou  sayest  there  is  no  original  sin,"  said  the  priest. 

"  Didst  thou  hear  me  say  so  ?  "  returned  Dewsbury.  The 
priest  was  unwilling  to  answer  this  question,  and  went 
away;  but  Dewsbury  went  to  the  church,  and  after  Andrews 
had  finished  his  sermon,  called  on  him  to  prove  before  the 
people  what  he  accused  him  of,  "  That  he  had  said  there 
was  no  original  sin."  But  the  priest  left  the  church  without 
replying  to  the  question. 

Dewsbury  was  committed  to  prison,  where  he  remained 
six  months  before  they  brought  him  to  trial  at  Northampton. 
"  What  is  thy  name  ?  "  asked  the  judge.  "  It  is  known  in 
the  Light,  and  none  can  know  it  but  he  who  hath  it ;  but 
the  name  the  world  knows  me  by,  is  William  Dewsbury." 

"  What  countryman  art  thou  ?"  queried  the  judge. 

«  Of  the  land  of  Canaan." 

"  That's  far  off,"  replied  the  judge. 

"  Nay,"  said  Dewsbury,  "  for  all  that  dwell  in  God  are  in 
the  Holy  City,  New  Jerusalem,  which  comes  down  from 
Heaven,  where  the  soul  is  in  rest,  and  enjoys  the  love  of 
God  in  Jesus  Christ,  in  whom  the  union  is  with  the  Father 
of  Light." 

"  That  is  true,"  returned  the  judge,  "  but  are  you  ashamed 
of  your  country  ?  Is  it  a  disparagement  to  be  born  in 
England?" 

"  Nay  ;  I  am  free  to  declare  that  my  natural  birth  was  in 
Yorkshire,  nine  miles  from  York,"  said  Dewsbury. 

"  You  pretend  to  be  extraordinary  men,  and  have  an  ex- 
traordinary knowledge  of  God." 

"  We  witness  the  work  of  regeneration  to  be  an  extraor- 
dinary work,  wrought  in  us  by  the  Spirit  of  God." 

"  But,"  said  the  judge,  'k  the  Apostles  wrought  with  their 
hands  in  their  callings." 

They  had,"  answered  Dewsbury,  "callings  in  the  world: 
some  were  fishermen ;  Paul  was  a  tentmaker ;  but  when 
they  were  called  to  the  ministry  of  Christ,  they  left  their 
calling,  to  follow  Christ  whither  he  led  them  by  his  Spirit  to 
preach  the  Word :  and  I  had  a  calling  in  the  world  as  they 


HISTORY  OF  FRIENDS. 


71 


had,  and  in  it  did  abide,  until  the  Father  revealed  his  Son 
to  me,  and  called  me  from  my  vocation,  to  preach  the  eter- 
nal Word  he  had  made  known  to  me  in  the  great  work  of 
regeneration." 

A  long  conversation  took  place  in  regard  to  religion,  and 
the  accusations  with  which  he  was  charged  by  those  who 
had  imprisoned  him.  After  Robert  Guy,  the  clerk,  finished 
reading  the  indictment,  the  judge  said,  "  There  is  an  old 
law,  if  any  one  went  from  their  dwellings  to  travel  in  the 
country  without  a  certificate  from  some  justice,  they  were 
to  be  taken  up  as  wandering  persons." 

Dewsbury  replied,  "  If  there  be  any  such  law,  read  it  to 
us ;  and  if  there  be  such  a  law,  thou  knowest  in  thy  con- 
science it  is  contrary  to  the  Scripture ;  for  the  Apostles  and 
ministers  of  Christ  went  to  and  fro  in  the  country,  preaching 
the  Word  of  eternal  life  ;  and  there  were  added  to  the  Church 
daily  such  as  should  be  saved ;  and  the  number  of  saints 
and  brethren  was  daily  increased.  The  law  that  is  in  force 
in  this  nation  doth  allow  all  that  profess  faith  in  Jesus  Christ 
to  have  free  liberty  to  walk  in  the  Faith  which  is  according 
to  Scripture." 

The  judge  then  spoke  to  the  prisoners  very  moderately, 
but  refused  to  set  them  at  liberty ;  and  they  were  taken  back 
to  prison,  and  remained  within  its  walls  twenty-nine  weeks. 
One  of  the  prisoners  was  John  Hutchin,  and  the  only  charge 
against  him,  was  standing  peaceably  in  the  church  at  Wel- 
lingborough. Another  was  Michael  Pattison,  who  was  ar- 
rested because  he  said  to  priest  Andrews,  after  his  sermon, 
"  Friend,  can'st  thou  witness  this  to  be  the  Word  of  the 
Lord,  that  thou  hast  spoken  here  before  the  people  ?  "  The 
others  were  deprived  of  their  liberty  for  actions  of*  a  similar 
character;  and  hundreds  were  treated  in  alike  manner  for 
refusing  to  pay  tithes  to  the  priests.  In  the  year  1652,  Tho- 
mas Aldam  was  imprisoned  at  York  for  two  years  and  a 
half,  for  refusing  to  pay  tithes  to  Thomas  Rookby,  the 
established  minister  of  Warnsworth,  and  besides  had  thirteen 
beeves  and  two  horses-.taken  from  him. 


72 


HISTORY  OF  FRIENDS. 


We  will  now  turn  to  George  Fox,  whom  we  left  at  Lon- 
don, where  he  held  several  large  meetings  previous  to  going 
to  Colchester,  and  whilst  there  visited,  after  some  difficulty, 
James  Parnel,  in  prison.  On  his  way  to  Lynn,  in  company 
with  R.  Hubberthorn,  they  were  arrested  by  the  officers  and 
taken  before  a  justice  of  the  peace  about  five  miles  distant. 
A  house  was  broken  open  and  robbed  the  night  before,  and 
the  constables  believed  they  were  the  burglars.  When  they 
appeared  before  the  justice,  he  became  angry  because  they 
refused  to  take  off  their  hats  in  his  presence ;  but  George 
Fox  told  him,  "  he  had  been  before  the  Lord  Protector,  and 
he  was  not  offended  at  his  hat;  why  then  should  he  be 
offended,  who  was  but  one  of  his  servants  ?"  After  their 
examination,  the  justice  said,  "  he  believed  they  were  not  the 
men  who  broke  open  the  house,  but  he  was  sorry  that  he  had 
no  more  against  them."  George  Fox  replied,  "  He  ought 
not  to  be  sorry  for  not  having  done  evil  against  them,  but 
rather  to  be  glad." 

On  regaining  their  liberty  they  went  to  Lynn  and  many 
other  places,  holding  large  meetings.  George  Fox  spoke 
with  such  power,  that 

"  Truth  from  his  lips  prevailed  with  double  sway, 
And  fools  who  came  to  scoff,  remained  to  pray." 

In  this  year  the  oath  of  adjuration  against  King  Charles 
was  introduced,  and  George  Fox  wrote  to  the  Protector 
informing  him  that  many  of  his  Friends,  who  could  not 
swear  for  conscience'-sake,  suffered  much  on  this  account. 
Edward  Burrough  also  wrote  to  the  Protector,  telling  him, 
"  That  the  Lord's  controversy  was  against  him,  because  he 
had  notbifen  faithful  in  the  Lord's  work,  but  that  he  had  taken 
his  rest  and  ease  upon  a  lofty  mountain  of  pride  and  vain-glory, 
having  set  up  himself  to  be  worshipped,  and  exalting  his  own 
horn,  without  giving  glory  and  honor  to  God.  Moreover, 
that  he  had  not  performed  his  vows  made  to  the  Lord  in  the 
day  of  his  distress ;  and  that  now  he  suffered  grievous  op- 
pression, cruelty  and  tyranny,  to  be  acted  in  his  name,  by 


HISTORY  OF  FRIENDS. 


73 


unjust  imprisonments,  and  persecution  of  the  Lord's  people. 
That  therefore  the  Lord  would  bring  his  judgments  upon 
him,  except  he  did  repent."  But  Cromwell  was  a  great 
'  favorite  with  the  Episcopalians,  and  although  he  did  not 
become  angry  at  the  Friends  for  writing  him  rather  bold  let- 
ters, yet  he  allowed  them  to  be  persecuted. 

There  were  many  persons  who  would  not  admit  the  right 
of  Cromwell  to  force  members  of  Parliament  to  sign  articles 
opposed  to  any  alteration  in  the  government,  before  permit- 
ting them  to  take  their  seats  in  that  body.  Among  these 
were  Lieutenant-Colonel  John  Lilburn,  who  had  more  than 
once  suffered  imprisonment  for  asserting  the  liberty  of  the 
people,  against  the  arbitrary  power  exercised  by  the  govern- 
ment. For  writing  several  books  in  the  year  1649,  he  was 
confined  in  the  Tower,  and  after  seven  months'  imprison- 
ment was  impeached  for  high  treason.  In  his  trial  he  pleaded 
his  cause  so  effectually  that  the  jury  acquitted  him ;  but  once 
he  was  publicly  whipped  for  a  crime  of  which  it  was  alleged 
he  was  guilty.  When  Cromwell  assumed  the  supreme  power 
of  the  government,  Lilburn  charged  him  with  falseness  and 
tyranny,  and  for  this  he  was  taken  into  custody  and 
charged  with  high  treason.  At  the  bar  of  the  court  he  de- 
fended his  own  cause  with  great  success,  and  boldly  answer- 
ed all  the  charges  preferred  against  him  by  the  Protector.  He 
said :  "  That  what  he  had  done  was  not  only  no  high  trea- 
son, but  the  government  was  such  that  no  high  treason  could 
be  committed  against  it ;  and  that,  therefore,  all  true  English- 
men were  obliged  to  oppose  the  tyranny  that  was  exercised. 
That  having  been  once  in  favor  with  Cromwell,  he  might 
have  attained  to  great  preferment,  if  he  would  have  been 
quiet ;  but  that  he,  having  thought  this  unlawful,  it  was  now 
resolved  to  have  his  life  taken  away,  which  he  did  not  fear, 
because  he  asserted  a  good  cause."  Notwithstanding  the 
endeavors  of  the  judges  to  have  him  found  guilty,  the  juiy 
returned  to  the  court  with  a  verdict  of  Not  Guilty.  Accord- 
ing to  law  he  should  have  been  set  free,  but  Cromwell  kept 
him  prisoner,  and  had  him  carried  from  prison  to  prison,  until 


74 


HISTORY  OF  FRIENDS. 


at  length  he  was  confined  in  the  castle  of  Dover.  Here 
Luke  Howard,  who  has  been  mentioned  before,  visited  him, 
and  convinced  him  of  the  doctrine  of  the  Society  of  Friends. 
Cromwell  promised  to  release  him  if  he  would  sign  a  decla- 
ration that  he  would  never  draw  a  sword  against  his  govern- 
ment. But  Lilburn  was  not  fully  convinced  that  to  deny  the 
use  of  the  carnal  sword  was  the  duty  of  the  true  Christian, 
and  did  not  perfectly  approve  that  point  of  self-denial.  He 
continued  in  the  knowledge  of  what  he  had  already  attained, 
and  in  a  short  time  became  an  example  of  true  Christian  life. 
In  a  confession  which  he  wrote  is  the  following  passage  : — 
"  By  Divine  teaching  I  am  now  daily  taught  to  die  to  sin,  and 
led  up  by  it  to  living  power,  to  be  raised  up,  and  enabled  to 
live  in  a  pure  measure  of  righteousness,  and  by  which  inward 
spiritual  teachings,  I  am,  I  say  again,  led  up  into  power  in 
Christ,  by  which  I  particularly  can,  and  do  hereby  witness, 
that  I  am  already  dead,  or  crucified  to  the  very  occasions,  and 
real  grounds  of  all  outward  wars,  and  carnal  sword  fightings, 
and  fleshly  bustlings  and  contests ;  and  that,  therefore,  confi- 
dently I  now  believe,  I  shall  never  hereafter  be  an  user  of  a 
temporal  sword  more,  nor  a  joiner  with  those  that  do." 

It  appears  by  this,  that  Lilburn  did  not  think  the  declara- 
tion would  procure  his  release,  and  he  was  not  wrong,  for 
Cromwell  died  before  he  was  released.  When  he  regained 
his  liberty,  he  continued  steadfast  to  the  doctrine  of  Truth, 
and  died  in  London,  in  the  year  1660. 

During  the  latter  part  of  this  year,  the  royalists  formed 
several  plots  against  Cromwell,  and  in  Nottinghamshire  they 
surprised  several  places.  The  young  king  Charles  left  Co- 
logne and  went  to  Zealand,  in  order  to  be  near  his  domi- 
nions, if  the  attempt  of  his  friends  to  reinstate  him  should 
succeed.  But  Cromwell  soon  crushed  all  their  hopes,  and 
Charles  returned  again  to  Cologne.  The  government  of  the 
Protector,  meeting  with  favor  abroad,  he  sent  a  fleet  to  the 
West  Indies,  under  the  command  of  Admiral  Penn,  and 
another  under  Admiral  Blake,  to  the  Mediterranean. 


CHAPTER  VII. 


About  the  beginning  of  this  year,  George  Fox  left  London 
and  went  to  Surrey,  Chichester,  Portsmouth  and  Poole. 
1656.  At  the  latter  place  he  convinced  many  persons,  among 
whom  was  "William  Bailey ,  a  Baptist  teacher,  who  after- 
wards became  a  celebrated  minister  in  the  Society  of  Friends. 
On  arriving  at  Dorchester,  George  Fox  applied  for  the  Baptist 
Church  to  preach  in,  and  on  receiving  a  denial,  sent  word  to 
the  congregation,  "  that  they  might  come  to  his  inn  if  they 
pleased."  Many  of  them  attended  with  their  minister,  and 
they  held  a  discourse  about  water  baptism.  George  Fox 
asked  them,  "  Whether  they  could  say  they  were  sent  of  God 
to  baptize  people,  as  John  was  ?  And  whether  they  had  the 
same  spirit  and  power  that  the  Apostles  had  ?"  They  re- 
plied, "  They  had  not !"  Then  inquired  George  Fox,  "  How 
many  powers  are  there?  Are  there  any  more  than  the 
power  of  God  and  the  power  of  the  devil  ?"  They  answer- 
ed, "  There  was  not  any  power  but  those  two."  George 
Fox  now  said,  "  If  you  have  not  the  power  of  God,  that  the 
Apostles  had,  then  you  act  by  the  power  of  the  devil." 

Leaving  Dorchester,  he  went  to  Weymouth,  where,  inquir- 
ing after  persons  serious  upon  the  subject  of  their  own  salva- 
tion, a  number  collected  at  the  priest's  house,  he  spoke  to 
them  of  the  divine  light,  and  bid  them  turn  to  Jesus  Christ. 
Nearly  all  present  were  convinced,  among  whom  was  a 
merry  captain,  who  laughed  at  everything  he  saw  or  heard ; 
but  the  next  time  he  saw  George  Fox  he  told  him,  "  That 
when  he  spoke  to  him  at  parting,  the  power  of  the  Lord  so 
struck  him,  that  before  he  got  home  he  was  serious  eno  ugh, 
and  had  left  off  his  laughing." 


76 


HISTORY  OF  FRIENDS. 


It  would  be  impossible  to  mention  all  the  places  visited 
by  George  Fox,  and  we  shall  have  to  omit  even  the  names 
of  towns  in  which  he  converted  many  souls  to  the  everlasting 
gospel.  At  Kingsbridge  he  held  a  large  meeting,  and  re- 
turning in  the  evening  to  the  inn,  he  found  a  number  of 
noisy  intoxicated  persons,  and  he  directed  them  "  to  the  light 
which  Christ, the  heavenly  man,  had  enlightened  them  withal; 
by  which  light  they  might  see  all  their  evil  ways,  words  and 
deeds  ;  and  by  the  same  light  they  might  also  see  Christ 
Jesus  their  Saviour."  This  somewhat  interfered  with  the 
business  of  the  innkeeper,  and  hearing  George  Fox  speak 
so  much  of  the  Light,  said,  "  Come,  here  is  light  for  you  to 
go  into  your  chamber." 

George  Fox,  Edward  Pyot,  and  "William  Salt,  were 
taken  into  custody  at  Market-Jew,  by  a  guard  of  horse,  and 
imprisoned  at  Lancaster.  On  their  way  to  prison  they  were 
treated  shamefully  both  by  the  soldiers  and  the  inhabitants 
of  the  several  towns  through  which  they  passed.  The  people 
for  many  miles  around  crowded  the  streets  and  court,  to  see 
the  Quaker  prisoners  tried.  When  they  entered  the  court, 
Judge  Glyn,  who  was  then  Chief  Justice  of  England,  said 
to  the  jailor,  "  What  be  these  you  have  brought  here  into  the 
court  ?  " 

"  Prisoners,  my  lord,"  said  he. 

The  judge  asked  why  they  did  not  take  off  their  hats  ; 
but  the  prisoners  remaining  silent,  the  judge  angrily  said, 
"  The  court  commands  you  to  put  off  your  hats." 

George  Fox  replied :  "  Where  did  ever  any  magistrate, 
king,  or  judge,  from  Moses  to  Daniel,  command  any  to  put 
off  their  hats  when  they  came  before  them  in  their  courts, 
either  amongst  the  Jews  (the  people  of  God)  or  amongst 
the  Heathens  ?  And  if  the  law  of  England  doth  command 
any  such  thing,  show  me  that  law,  either  written  or  printed." 

The  judge,  evidently  offended,  said,  "  I  do  not  carry  my 
law-books  on  my  back." 

"  But,"  rejoined  George  Fox,  "  where  is  it  printed  in  any 
statute-book,  that  I  may  read  it  ?  " 


HISTORY  OF  FRIENDS. 


77 


"  Take  him  away,  prevaricator ;  I'll  ferk  him  ; "  said  the 
judge. 

They  were  taken  out  of  court,  and  cast  into  prison,  among 
thieves;  but  the  judge  soon  recalled  them,  and  asked, 
"  Where  had  they  hats  from  Moses  to  Daniel  ?  Come,  an- 
swer me  ;  I  have  you  fast  now." 

George  Fox  replied :  "  Thou  mayst  read  in  the  third  of 
Daniel,  that  the  three  children  were  cast  into  the  fiery  fur- 
nace, by  Nebuchadnezzar's  command,  with  their  coats,  their 
hose,  and  their  hats  on." 

The  judge  was  surprised,  and  angrily  ordered  the  jailor  to 
take  them  from  his  sight.  In  the  afternoon,  however,  they 
were  again  placed  at  the  bar,  and  George  Fox,  observing 
the  jury  in  their  seats,  handed  them  a  paper  written  against 
swearing.  It  was  placed  in  the  judge's  hands,  who  read  it, 
and  asked,  "  Whether  he  had  written  that  seditious  article  ?" 

George  Fox  desired,  "  That  it  might  be  read  in  open 
court,  so  that  all  might  hear  it,  and  judge  whether  there  was 
sedition  in  it  or  not;  for  if  there  was,  he  was  willing  to 
suffer  for  it." 

The  clerk  of  the  assizes  read  it  aloud,  and  George  Fox 
said,  "  It  was  his  paper,  and  he  would  own  it ;  and  so  might 
they  too,  except  they  would  deny  the  Scripture  ;  for  was  it 
not  Scripture  language,  and  the  words  and  commands  of 
Christ  and  the  Apostles,  which  all  true  Christians  ought  to 
obey?" 

Here  the  judge  ordered  the  jailor  to  take  off  their  hats  ;  but 
George  Fox  asked,  "  Why  they  were  kept  in  prison  for  nine 
weeks,  if  nothing  was  objected  against  them  but  what  con- 
cerned their  hats  :  and  as  for  putting  off  our  hats,  that  was 
ah  honor  which  God  would  lay  in  the  dust,  though  they 
make  so  much  ado  about  it.  The  honor  which  is  of  men, 
and  which  men  seek  one  of  another,  is  a  mark  of  unbe- 
lievers. For  how  can  ye  believe,  saith  Christ,  who  receive 
honor  one  of  another,  and  seek  not  the  honor  that  cometh 
from  God  only  ?  And  Christ  saith  also  :  I  receive  not  honor 
from  men.    And  all  true  Christians  should  be  of  his  mind." 


78 


HISTORY  OF  FRIENDS. 


The  judge  made  a  short  speech,  and  told  the  prisoners  he 
represented  the  Lord  Protector's  person,  and  that  he  was 
appointed  Lord  Chief  Justice  of  England,  and  was  travelling 
the  different  circuits  for  the  sake  of  doing  justice. 

"  Then,"  said  the  prisoners,  "  we  desire  justice  for  the  false 
imprisonment  we  have  suffered  for  the  last  nine  weeks." 

The  clerk  read  the  indictment,  and  Peter  Creely,  a  justice 
of  the  peace  and  on  the  bench  of  the  court,  said  to  the  judge, 
"  May  it  please  you,  my  Lord,  this  man  (pointing  to  George 
Fox)  went  aside  with  me,  and  told  me  how  serviceable  I 
might  be  for  his  design ;  that  he  could  raise  forty  thousand 
men  at  an  hour's  warning,  and  involve  the  nation  in  blood, 
and  so  bring  in  lung  Charles;  I  would  have  aided  him  out 
of  the  country,  but  he  would  not  go.  And  if  it  please  you, 
my  Lord,  I  have  a  witness  to  swear  it."  He  called  in  a 
bribed  witness,  but  the  judge,  knowing  the  whole  matter  to 
be  a  downright  lie,  refused  to  admit  his  false  evidence. 

George  Fox  desired  to  hear  the  mittimus  read,  in  which  the 
charges  against  him  were  specified,  but  the  court  refusing  to 
do  it,  one  of  the  prisoners  who  had  a  copy  of  it,  read  it  before 
the  people,  and  George  Fox  said  to  the  judge  and  justices 
on  the  bench,  "  Thou  that  sayest  thou  art  Chief  Justice  of 
England,  and  you  who  are  justices,  ye  know,  that  if  I  had  put 
in  sureties,  I  might  have  gone  whither  I  pleased,  and  have 
earned  on  the  design,  if  I  had  had  one,  which  Major  Creely 
hath  charged  me  with.  And  if  I  had  spoken  those  words  to 
him,  which  he  hath  here  declared,  then  judge  ye.  whether  bail 
or  mainprise  could  have  been  taken  in  this  case."  Then 
speaking  1o  Major  Creely,  he  said,  "  When  or  where  did  I 
take  thee  aside  ?  Was  not  thy  house  full  of  rude  people, 
and  thou  as  rude  as  any  of  them,  at  our  examination,  so  that 
I  asked  for  a  constable,  or  other  officer,  to  keep  the  people 
civil  ?  But,  if  thou  art  my  accuser,  why  sittest  thou  on  the 
bench  ?  That  is  not  the  place  for  thee  to  sit  in ;  for  accusers 
do  not  sit  with  the  judges ;  thou  ought  to  come  down,  and 
stand  by  me,  and  look  me  in  the  face.  Besides,  I  would  ask 
these  judges  this  question,  whether  or  no  Major  Creely  is  not 


HISTORY  OF  FRIENDS. 


79 


guilty  of  this  treason,  which  he  charges  against  me,  in  con- 
cealing it  so  long  as  he  hath  done  ?  Doth  he  understand  his 
place  either  as  a  soldier  or  a  justice  of  the  peace  ?  Is  he  not 
guilty  of  the  plot  and  treason,  and  hath  he  not  made  himself 
a  party  to  it,  by  desiring  me  to  go  out  of  the  country,  and  de- 
manding bail  of  me  ;  and  not  charging  me  with  this  pretend- 
ed treason  till  now,  nor  discovering  it  ?  But  I  deny  and 
abhor  his  words,  and  am  innocent  of  the  design/' 

It  was  plain  to  the  judge  that  Creely,  instead  of  ensnaring 
the  prisoner,  had  committed  himself,  and  so  this  charge  was 
passed  over  by  the  bench.  But  Creely  rose,  and  said  to  the 
judge,  "  If  it  please  you,  my  Lord,  to  hear  me ;  this  man 
struck  me,  and  gave  me  such  a  blow,  as  I  never  had  in  my 
life." 

George  Fox  smilingly  said,  "  Major  Creely,  art  thou  a  jus- 
tice of  the  peace,  and  a  major  of  a  troop  of  horse,  and  tellest 
the  judge  here  in  the  face  of  the  court  and  country,  that  I, 
who  am  a  prisoner,  struck  thee  ?  What,  art  thou  not  asham- 
ed? Prithee,  where  did  I  strike  thee  ?  And  who  is  thy  wit- 
ness for  that?   Who  was  by  ?" 

Major  Creely  replied, "  It  was  in  the  Caslle-green,  and  Cap- 
tain Badden  was  standing  by  when  I  was  struck/' 

George  Fox  turned  to  Captain  Badden,  who  was  in  the 
court,  and  said,  <:  Didst  thou  see  me  give  him  such  a  blow 
as  he  saith  ?"  Badden  merely  bowed  his  head,  and  would 
not  answer  the  question  proposed.  "  Nay,"  said  George 
Fox,  "  speak  up,  and  let  the  court  and  country  hear,  and  let 
not  bowing  of  the  head  serve  thy  turn.  If  I  have  done  so, 
let  the  law  be  inflicted  on  me  :  I  fear  not  sufferings  or  death 
itself,  for  I  am  an  innocent  man  concerning  these  charges." 

But  Badden  would  not  testify  to  it,  and  the  judge,  being 
perfectly  aware  that  Creely  was  endeavoring  to  falsely  ensnare 
the  prisoners,  ordered  the  jailor  to  take  them  away.  He  fined 
them  twenty  marks  apiece  for  not  taking  their  hats  off  in  the 
presence  of  the  court,  and  to  be  imprisoned  until  the  fine  was 
paid.  In  the  evening,  Captain  Badden  and  some  justices 
visited  them,  and  said :  "  They  did  not  suppose  that  either 


80 


HISTORY  OF  FRIENDS. 


the  judge  or  any  in  the  court  believed  those  charges  made  by- 
Major  Creely." 

"  Captain  Badden,"  said  George  Fox,  "why  didst  thou  not 
witness  for  or  against  me,  seeing  Major  Creely  produced  ihee 
as  a  witness  that  I  did  strike  him  ?  And  when  I  desired  thee 
to  speak  either  for  or  against  me,  thou  wouldst  not  speak." 

"  Why,"  replied  Badden,  "  when  Creely  and  I  came  by 
you  as  you  were  walking  in  the  Castle-green,  he  put  off  his 
hat  to  you,  and  said,  '  How  do  you  do,  Mr.  Fox  ?  Your 
servant,  sir.'  Then  you  said  to  him,  '  Major  Creely,  take  heed 
of  hypocrisy  and  of  a  rotten  heart ;  for  when  came  I  to  be  thy 
master,  or  thou  my  servant  ?  Do  servants  use  to  cast  their 
masters  into  prison  V  This  was  the  great  blow  he  meant  that 
you  gave  him." 

A  report  of  this  trial,  and  the  injustice  of  the  sentence, 
spread  rapidly  through  the  country,  and  many  persons  visited 
the  prisoners,  some  of  whom  were  convinced  of  their  princi- 
ples. The  odious  treatment  which  the  prisoners  received  in 
this  filthy  prison,  was  shocking  in  the  extreme  ;  the  jailor  and 
the  under-jailor,  who  were  both  thieves,  and  bore  the  marks 
of  branding  on  their  hands  and  shoulders,  could  not  have 
possessed  one  spark  of  humanity  in  their  hardened  hearts,  or 
they  would  have  revolted  at  the  idea  of  treating  fellow-crea- 
tures in  such  a  barbarous  and  cruel  manner.  They  told 
George  Fox,  that  spirits  haunted  the  dungeon,  and  many  per- 
sons had  died  of  terror  while  in  prison  there  ;  but  he  replied : 
"  That  if  all  the  spirits  and  devils  in  hell  were  there,  he  was 
over  them  in  the  power  of  God,  and  feared  no  such  thing  ; 
for  Christ,  their  priest,  would  sanctify  the  walls  and  the  house 
to  them  ;  he  who  bruised  the  head  of  the  devil ;  as  the  priest 
was  to  cleanse  the  plague  out  of  the  wall  under  the  law." 

At  the  sessions  held  at  Bodmin,  the  prisoners  sent  a  paper 
with  an  account  of  their  manifold  sufferings,  which  induced 
the  justices  of  the  court  to  order  the  prison  to  be  cleansed, 
and  gave  them  permission  to  buy  their  own  food  in  the  town 
market.  They  wrote  to  London,  and  Anne  Downer,  who 
has  been  mentioned  before,  came  to  Lancaster  to  attend 


HISTORY  OF  FRIENDS. 


81 


their  wants,  and  make  them  comfortable  during  their  im- 
prisonment. An  account  of  their  case  was  laid  before  the 
Protector,  who  sent  an  order  to  the  Governor  of  Pendennis 
Castle,  to  make  some  inquiry  in  relation  to  the  truth  of  the 
charges  preferred  against  them.  On  this  occasion  Hugh 
Peters,  one  of  the  Protector's  chaplains,  told  him,  that  they 
could  not  do  greater  service  in  spreading  George  Fox's 
principles  in  Cornwall,  than  by  imprisoning  him  there.  This 
was  true;  for  whilst  he  and  his  companions  were  confined 
in  prison,  many  persons,  excited  by  curiosity,  came  to  see 
them,  and  becoming  interested  in  regard  to  their  future  wel- 
fare, joined  the  humble  Society  of  which  these  sufferers 
were  able  ministers.  A  respectable  physician  of  London, 
Thomas  Lower,  came  to  the  dungeon,  asking  many  ques- 
tions concerning  religion,  and  to  all  he  received  satisfactory 
answers  from  George  Fox  ;  when  leaving  the  prison,  he 
said,  "  Your  words  were  as  a  flash  of  lightning,  and  I  never 
met  such  wise  men  in  my  life."  A  member  of  the  Society 
of  Friends  went  to  Oliver  Cromwell,  and  offered  himself  as 
hostage,  if  he  would  permit  George  Fox  to  enjoy  his  liberty; 
but  the  Protector  said  it  would  not  be  lawful ;  and,  turning 
to  his  council,  said,  "  Which  of  you  would  do  the  same  for 
me,  if  I  were  in  the  same  condition  ?  " 

It  was  several  months  before  George  Fox  and  his  friends 
were  released  ;  and  the  next  year  their  inhuman  jailor  was 
committed  to  the  same  dungeon  which  they  had  occupied, 
for  perpetrating  an  atrocious  crime,  where  he  unhappily 
died. 

On  the  seventeenth  of  the  ninth  month  [September], 
Cromwell  convened  his  new  Parliament,  in  the  Painted 
Chamber  of  Westminster ;  and  in  the  opening  speech,  he 
said,  "  That  he  knew  not  of  any  one  man  that  suffered  im- 
prisonment unjustly  in  all  England."  When  he  had  finished 
the  delivery  of  his  address,  Samuel  Fisher,  who  was  pre- 
sent, requested  the  liberty  to  say  a  few  words  to  the  Pro- 
tector, the  Parliament,  and  the  people.  We  transcribe  from 
his  speech  the  following  extract : 
6 


82 


HISTORY  OF  FRIENDS. 


"  The  burden  of  the  "Word  of  the  Lord  God  of  Heaven 
and  Earth,  as  it  came  unto  me  on  the  twenty-second  day  of 
last  month,  and  as  it  now  lieth  upon  me  to  declare  it  in  His 
name,  even  unto  thee,  Oliver  Cromwell,  Protector  of  these 
three  nations,  England,  Scotland,  and  Ireland;  and  also  to 
all  you  who  are  chosen  out  of  the  several  parts  thereof  to  sit 
in  Parliament  this  day,  to  consider  such  things  as  concern 
the  commonwealth  :  and  likewise  to  the  three  nations  them- 
selves, and  all  the  people  thereof,  whose  rulers  and  represent- 
atives ye  are ;  which  Word  of  the  Lord,  as  ye  do  not  deem 
yourselves  too  high,  or  too  great,  or  too  good,  to  be  spoken 
to  from  the  Lord ;  and  as  you  will  not  fall  under  the  guilt  of 
that  sin  of  saying  to  the  seers,  see  not ;  and  to  the  prophets, 
prophesy  not,  prophesy  not  unto  us  right  things,  prophesy 
smooth  things,  prophesy  deceits.  I  charge  you  all  in  the 
name  of  the  living  God,  that  without  interruption  or  oppo- 
sition, whether  you  like  it  or  like  it  not,  you  stand  still  and 
hear  it ;  and  when  I  have  done,  you  may  do  with  me  as  the 
Lord  shall  give  you  leave,  or  leave  me  under  the  power  of 
your  hands  to  do :  no  law  of  equity  condemning  any  man 
before  he  be  heard,  especially  when  he  speaks  on  so  high  an 
account  as  from  the  God  of  Heaven  himself,  though  to  such 
as  are  no  less  than  God's  under  him  here  on  earth." 

The  Protector  listened  with  due  attention  to  the  words 
Fisher  spoke ;  but  he  was  interrupted  by  some  justices  who 
were  standing  by,  and  Cromwell  left  the  room,  not  wishing 
to  hear  the  discussion  between  him  and  the  officers.  Thus 
prohibited  from  expressing  all  he  wished  to  say  to  Crom- 
well, he  published  his  address,  which  was  very  long,  and 
contained  strong  reproofs  of  the  hypocrisy  of  those,  who,  in 
order  to  show  their  godliness,  made  long  prayers  in  public, 
and  kept  fasts,  but  lived  in  pride,  pomp  and  luxury;  perse- 
cuting those  who  were  really  pious,  and  committing  many 
other  acts  contrary  to  the  letter  and  spirit  of  the  Bible.  He 
warned  the  Protector  to  beware  of  the  wicked  flatterers  who 
flocked  around  his  throne,  or  his  government  would  never 
be  established  in  righteousness.    In  the  introduction  to  this 


HISTORY  OF  FRIENDS. 


83 


speech,  he  said,  "  That  before  this  burden  came  upon  him, 
he  had  prayed  God  that  he  might  have  been  excused  of  this 
message,  thinking  that  a  more  unworthy  one  than  himself 
could  not  have  been  selected ;  but  he  was  fully  resigned  to 
whatever  was  required  of  him  by  the  Lord." 

In  the  tenth  month  [October],  Humphry  Smith  went  to 
Evesham,  in  Worcestershire,  and  held  a  large  meeting,  which 
was  disturbed  by  the  mayor,  Edward  Young,  who  said, "  He 
would  break  up  the  Quaker  meetings  or  his  bones  should 
he  in  the  dust."  Smith  and  a  number  of  his  friends  were 
cast  into  a  filthy  prison,  and  treated  with  less  indulgence 
than  was  shown  thieves  or  murderers.  James  Wall,  one  of 
the  prisoners,  was  a  freeman  of  the  town  and  a  shopkeeper ; 
yet  the  mayor  refused  to  permit  his  wife  to  sell  her  wares  as 
usual  in  the  market-place.  As  this  was  depriving  an  honest 
family  of  their  means  of  support,  she  went  to  the  mayor,  who 
said,  "  I  hear  that  your  husband  doth  abuse  you ;"  and  she 
answered,  "  My  husband  did  never  abuse  me  ;  but  as  for 
that  judgment  which  he  now  holdeth,  once  I  could  not  own 
it ;  but  now,  seeing  it  is  so  much  persecuted,  makes  me  own 
it,  because  the  way  of  God  was  always  persecuted."  The 
mayor  was  offended  at  this  reply,  and  told  her  she  should 
not  have  a  stand  in  the  market,  even  should  she  pay  five 
pounds. 

About  a  month  after  the  imprisonment  of  Smith  and  his 
friends,  Margaret  Newby  and  Elizabeth  Courton  came  to 
Evesham,  and  held  a  meeting  at  the  house  of  Edward  Pit- 
ways.  In  the  afternoon  they  visited  the  prison ;  but  for  this, 
the  mayor  caused  them  to  be  placed  in  the  stocks,  in  which 
situation  they  remained  fifteen  hours,  and  were  then,  during 
a  cold  night,  expelled  from  the  town. 

Alexander  Parker  was  at  Radnor  in  Wales,  preaching  the 
doctrine  of  Truth,  and  bearing  his  testimony  against  the  cor- 
ruptions of  the  day.  Ambrose  Rigg  and  Thomas  Robinson 
were  imprisoned  at  Basingstoke  in  Hampshire,  for  refusing  to 
take  the  oath  of  abjuration,  which  the  magistrates  tendered  to 
them.    After  suffering  many  hardships,  they  were  released, 


84 


HISTORY  OF  FRIENDS. 


and  Robinson  went  to  Portsmouth,  where  his  ministry  was 
blessed  with  many  converts.  A.  Rigg  visited  the  Isle  of 
Wight,  but  soon  returned  to  Weymouth  and  Melcomb-regis, 
where,  speaking  in  the  church  against  the  priest,  he  was  ar- 
rested and  cast  into  a  dirty  dungeon,  with  nothing  for  a  bed, 
but  some  unclean  straw,  and  a  stone  for  a  seat.  He  could 
see  the  people  passing  in  the  streets  through  an  opening  at 
the  top  of  his  cell,  and  he  preached  to  the  crowd  who  collect- 
ed day  after  day  around  the  aperture,  the  words  of  repent- 
ance and  salvation.  In  his  history,  Sewel  says,  he  has  been 
a  listener  to  many  good  and  effective  sermons,  which  have 
been  delivered  to  the  people  from  the  subterranean  cells  by 
the  prisoners  who  were  detained  by  the  bigotry  of  the  magis- 
trates. When  Rigg  was  released,  after  an  imprisonment  of 
eleven  weeks,  he  went  to  see  some  of  his  friends  in  prison  at 
Southampton,  but  the  mayor,  Peter  Seal,  not  pleased  with 
this  visit,  caused  him  to  be  publicly  whipped  at  the  whipping- 
post in  the  market-place,  and  after  being  severely  lashed  by 
the  executioner,  he  was  compelled  to  leave  the  town,  the 
mayor  at  the  same  time  telling  him  if  he  returned,  they  would 
brand  him  on  the  shoulder  as  a  rogue.  It  is  somewhat 
sttange  that  the  mayor  died  soon  after  this  illegal  and  inhu- 
man act  was  committed. 

After  visiting  many  places  in  Scotland  and  England,  Wil- 
liam Eaton  went  to  Holland,  and  found  a  few  English  peo- 
ple at  Amsterdam,  who  were  connected  with  the  Society  of 
Friends.  It  will  be  remembered  that  William  Ames  and 
John  Stubs  were  in  this  country  the  preceding  year.  Ames 
met  with  good  success ;  Dr.  Galen  us  Abrahams,  the  reputed 
chief  of  the  Socinian  Meunists  compared  him  to  a  musician 
that  played  a  very  melodious  tune,  and  Stubs  to  a  disturber 
of  the  harmonious  music.  But  in  Holland  there  were  some 
persons  who  carried  the  Quaker  belief  to  an  extreme :  they 
published  books  without  capital  letters,  under  the  pretence  of 
plainness,  &c.  The  leader  of  these  mistaken  people  was 
Isaac  Furnier,  who  lived  as  another  Diogenes,  using  at  the 
fire  a  split  stick  instead  of  a  pair  of  tongs,  and  making  it  part 


HISTORY  OF  FRIENDS. 


85 


of  his  profession  to  be  as  blunt  as  possible  in  his  conversation. 
One  day  he  erased  the  letters,  '  Dr.,'  on  Doctor  Abrahams' 
door-plate,  and  when  asked  why  he  did  it,  he  replied,  "  Be- 
cause the  spirit  did  testify  so  unto  me."  The  ridiculous  say- 
ing, "  My  spirit  testifieth,"  which  has  been  used  as  a  weapon 
against  the  Society  of  Friends,  originated  with  this  giddy  and 
foolish  man,  who  soon  became  a  papist,  and  died,  after 
leading  a  dissolute  and  debauched  life.  William  Caton  did 
not  remain  long  at  Rotterdam,  but  went  to  Middleburg,  in 
Zealand,  accompanied  by  a  young  man,  who  at  one  of  the 
meetings  was  apprehended  and  cast  into  prison  for  some  al- 
leged misdemeanor.  Caton  went  to  Visit  him,  and  the  offi- 
cers, seeing  he  was  a  companion,  arrested  him  also,  and 
lodged  him  in  prison.  It  was  ordered  he  should  be  sent  to 
England,  and  he  was  placed  in  a  ship  of  war,  which  arrived 
at  London  in  the  eleventh  month  (November),  where  he  was 
kindly  received  by  his  friends. 

It  is  with  feelings  of  sorrow  we  contemplate  the  noncon- 
formity of  James  Nayler's  actions  with  those  rules  which 
were  selected  for  their  purity,  as  the  guide  for  all  the 
members  of  the  Society  of  Friends.  He  was  first  reproved 
by  his  friends  in  Bristol,  and  subsequently  by  George  Fox, 
while  in  Exeter  prison.  To  understand  the  whole  affair  in 
detail,  it  will  be  necessary  to  give  a  true  relation  of  his  life. 
His  father  was  a  husbandman  of  good  repute,  and  during 
his  earlier  years  was  a  soldier  under  Lord  Fairfax ;  after- 
wards he  became  Quarter- Master  under  Major- General 
Lambert,  but,  disabled  by  sickness  in  Scotland,  he  returned 
to  his  home,  Wakefield  Parish,  in  1649.  James  Nayler  was 
born  in  the  parish  of  Ardcsly,  near  Wakefield,  in  Yorkshire, 
in  the  year  1616 ;  like  his  father,  he  served  in  the  Parliament 
army,  and  was  a  member  of  the  Independents,  but  in  1651 
he  connected  himself  with  Friends.  Being  a  man  of  excel- 
lent education,  he  soon  distinguished  himself  as  a  zealous 
minister  in  the  Society  of  his  adoption,  and  in  the  year  1654 
or  1655,  he  went  to  London  and  preached  at  the  meeting 
already  established  there,  through  the  exertions  of  Edward 


86 


HISTORY  OF  FRIENDS. 


Burrough  and  Francis  Howgill.  He  spoke  to  the  congregation 
with  all  the  eloquence  with  which  he  was  so  eminently  gifted, 
and  many  esteemed  him  above  his  brethren,  which  gave  rise 
to  some  differences  in  the  meeting,  and  one  woman,  Martha 
Simmons,  became  so  bold  as  to  dispute  with  Burrough  and 
Howgill  about  certain  points  of  belief.  These  good  men 
gently  reproved  them  for  the  indiscretion,  and  in  a  passion, 
they  went  to  J.  Nayler,  in  order  to  incense  him  against  the 
meeting.  Confused  and  bewildered,  he  erred  in  judgment, 
estranged  himself  from  his  best  friends,  and  his  example  now 
stands  as  a  warning  to  all  who  wish  to  be  exalted  above 
their  fellows,  that  they  depend  not  too  much  on  their  own 
talents,  but  continue  in  true  humility,  which  garment  alone 
is  the  Christian's  safe-guard. 

Hannah  Stranger,  a  woman  who  possessed  many  natural 
gifts,  wrote  him  several  very  extravagant  letters,  styling  him. 
"  The  everlasting  son  of  Righteousness — Prince  of  Peace— 
The  only  begotten  son  of  God — The  fairest  of  ten  Thou- 
sand," &c.  While  Nayler  was  in  Exeter  prison,  Hannah 
Stranger,  Martha  Simmons  and  Dorcas  Erbury,  foolishly 
kissed  his  feet,  and  it  was  rumored  at  the  time  that  he  was 
guilty  of  a  serious  charge,  but  on  inquiry,  the  accusations 
were  found  to  be  groundless.  When  released  from  prison, 
he  went  to  Bristol,  accompanied  by  his  unwise  friends,  who 
walked  uncovered  before  him,  leading  his  horse,  while  others 
spread  scarfs  and  handkerchiefs  in  his  path,  the  whole  com- 
pany singing,  "  Holy,  holy,  holy,  is  the  Lord  God  of  Hosts? 
Hosanna  in  the  highest,  holy,  holy,  holy,  is  the  Lord  God  of 
Israel." 

They  were  arrested,  examined  by  the  magistrates,  and 
committed  to  prison  ;  soon  after,  Nayler  was  taken  to  Lon- 
don, tried  by  the  Parliament,  and  on  the  17th  of  December, 
the  following  resolution  was  introduced : 

"  That  James  Nayler  be  set  on  the  pillory,  with  his  head 
on  the  pillory,  in  the  palace-yard,  Westminster,  during  the 
space  of  two  hours,  on  Thursday  next,  and  be  whipped  by 
the  hangman  through  the  streets,  from  Westminster  to  the 


HISTORY  OF  FRIENDS. 


87 


Old  Exchange,  London,  and  there  likewise  be  set  on  the  pil- 
lory, his  head  in  the  pillory,  for  the  space  of  two  hours,  between 
the  hours  of  11  and  1,  on  Saturday  next,  in  each  place  wearing 
a  paper  containing  an  inscription  of  his  crimes  ;  and  that  at 
the  Old  Exchange  his  tongue  be  bored  through  with  a  hot 
iron,  and  that  he  be  there  also  stigmatized  in  the  forehead, 
with  the  letter  R. ;  and  that  he  be  afterwards  sent  to  Bristol, 
and  be  conveyed  into,  and  through  the  said  city,  on  horse- 
back, with  his  face  backwards ;  and  there  also  publicly 
whipped  the  next  market  day  after  he  comes  thither,  and  that 
from  thence  he  be  committed  to  prison  in  Bridewell,  Lon- 
don, and  there  restrained  from  the  society  of  all  people,  and 
there  to  labor  hard  till  he  shall  be  released  by  Parliament : 
and  during  that  time,  be  debarred  the  use  of  pen,  ink,  and 
paper,  and  shall  have  no  relief  but  what  he  earns  by  his  daily 
labor." 

The  severity  of  the  sentence  excited  much  sympathy  in 
his  behalf,  and  Parliament  received  many  letters  and  petitions 
from  persons  who  believed  the  crime  to  be  the  effect  of  a  de- 
ranged mind,  rather  than  a  wilful  intention  of  evil.  Judgment, 
however,  was  passed  in  a  few  days,  and  the  Speaker  author- 
ized warrants  to  be  issued  to  the  sheriffs  of  London,  Middle- 
sex, Bristol,  and  the  governor  of  Bridewell,  to  have  the  sen- 
tence put  into  execution.  It  will  be  well  enough  to  state, 
that  James  Nayler  repented  his  fall,  and  manifested  heartfelt 
sorrow  for  his  mistaken  zeal,  which  blinded  him  in  the  sight 
of  God,  and  led  him  to  commit  so  many  rash  and  imprudent 
acts.  When  brought  to  the  bar  to  hear  his  sentence,  he  asked 
the  Speaker,  Sir  Thomas  Widdrington,  "  What  was  his 
offence  ?" 

The  Speaker  replied,  "  He  should  know  his  offence  by  the 
punishment  inflicted." 

"  I  pray  God  he  may  not  lay  it  to  your  charge,"  said  the 
prisoner. 

On  the  18th  of  the  twelfth  month  [December],  the  prisoner 
stood  two  hours  with  his  head  in  the  pillory,  and  was 
whipped  from  the  palace-yard  to  the  Old  Exchange,  receiv- 


88 


HISTORY  OF  FRIENDS. 


ing  three  hundred  and  ten  stripes,  which  lacerated  his  body 
so  severely,  that  many  doubted  he  would  ever  recover  from 
the  wounds.  The  twentieth  of  the  same  month  was  the  time 
appointed  for  boring  his  tongue,  and  branding  his  forehead 
with  red  hot  iron,  but  many  kindly  disposed  persons  who 
knew  of  the  sentence,  sent  the  following  petition  to  Par- 
liament : 

"  Your  moderation  and  clemency  in  respiting  the  punish- 
ment of  J.  Nayler,  in  consideration  of  his  illness  of  body, 
hath  refreshed  the  hearts  of  many  thousands  in  these  cities, 
altogether  unconcerned  in  practice :  Wherefore,  we  most 
humbly  beg  your  pardon,  that  we  are  constrained  to  appear 
before  you  in  such  a  suit  (not  daring  to  do  otherwise),  that 
you  would  remit  the  remaining  part  of  your  sentence  against 
the  said  J.  Nayler,  leaving  him  to  the  Lord,  and  to  such  gos- 
pel remedies  as  he  hath  sanctified ;  and  we  are  persuaded 
you  will  find  such  a  course  of  love  and  forbearance  more 
effectual  to  reclaim ;  and  will  leave  a  zeal  of  your  love  and 
tenderness  upon  our  spirits. 

"  And  we  shall  ever  pray,  &c" 

This  petition  was  presented  at  the  bar  of  the  House  by  a 
committee  of  one  hundred  persons  on  behalf  of  its  numerous 
signers ;  and,  after  being  read  to  Parliament,  a  long  debate 
followed,  by  the  tone  of  which  the  committee  concluded 
their  request  would  not  be  granted.  Their  next  resource 
was  an  address  to  the  Lord  Protector  ;  but  the  ministers  of 
the  established  church  held  such  an  influence  over  his  mind, 
that  he  had  not  the  moral  courage  to  annul  the  remaining 
part  of  the  sentence  without  their  consent.  Parliament  or- 
dered five  of  these  preachers,  namely,  Caryl,  Manton,  Nye, 
Griffith  and  Reynolds,  to  consult  with  the  prisoner  concern- 
ing the  charges  for  which  he  was  to  suffer  punishment.  But 
as  they  would  not  permit  any  disinterested  person  to  be  in 
the  room  during  the  consultation,  J.  Nayler  told  them,  "  That 
he  saw  it  was  their  intent  to  make  him  suffer,  though  inno- 
cent, as  an  evil-doer,  and  therefore  had  denied  any  to  be  pre- 
sent that  might  be  indifferent  judges  between  them  and  him ; 


HISTORY  OF  FRIENDS. 


89 


and  that  therefore  he  should  not  say  anything,  unless  what 
passed  was  written  down,  and  a  copy  thereof  given  him  to 
keep,  or  left  with  the  jailor,  signed  by  them." 

They  consented  to  this  arrangement,  and  asked  him,  "  If 
he  believed  there  was  a  Jesus  Christ  ?" 

"  I  believe  there  is,"  said  Nayler,  "  and  that  Jesus  hath 
taken  up  his  dwelling  in  my  heart  and  spirit ;  and  for  the 
testimony  of  him,  I  now  suffer." 

One  of  the  ministers  observed,  "  L,  believe  in  a  Jesus' that 
was  never  in  any  man's  heart."  J.  Nayler  replied,  "I  do 
not  know  such  a  Christ ;  for  the  Christ  I  witness  fills  heaven 
and  earth,  and  dwelleth  in  the  hearts  of  all  believers." 

They  demanded,  "  Why  he  permitted  those  women  to 
kneel  before  him  in  prison ;  and  desired  one  instance  of 
Scripture  wherein  such  a  practice  is  held  forth." 

The  prisoner  replied,  "  What  think  you  of  the  Shunamite 
falling  down  at  the  feet  of  Elisha,  and  bowing  before  him  ? 
Also  of  other  instances  of  Scripture,  as  that  of  Abigail  to 
David,  and  that  of  Nebuchadnezzar  to  Daniel  ?" 

After  holding  a  long  debate  on  questions  of  belief,  in 
which  the  reader  would  be  fully  convinced  that  Nayler  did 
not  possess  a  sane  mind,  the  ministers  departed ;  and  on  the 
twenty-seventh  of  the  month,  he  was  placed  in  the  pillory  at 
the  old  Exchange,  where  his  tongue  was  boi'ed  and  his  fore- 
head branded,  before  thousands  of  spectators,  who  deeply 
sympathized  with  the  sufferer,  and  stood  uncovered  before 
him ;  no  one  offering  the  least  disrespect  or  violence.  From 
thence  he  was  carried  to  Bristol,  and  whipped  through  the 
principal  streets,  and  then  carried  to  Bridewell  prison,  Lon- 
don, where  he  was  committed  for  the  time  specified  in  the 
sentence.  The  Society  of  Friends  did  not  acknowledge  the 
actions  or  sayings  of  J.  Nayler  to  be  part  of  their  faith  ;  and 
the  majority  of  those  persons  who  interested  themselves  to 
procure  his  acquittal  were  members  of  other  denominations. 
The  slight  disaffection  he  caused  in  the  meeting  at  London, 
was  soon  healed  ;  and  friendship  and  good  feeling  was  again 
restored  among  the  members.    During  his  confinement  in 


« 


90 


HISTORY  OF  FRIENDS. 


Bridewell  he  truly  repented,  and  wrote  several  able  papers, 
giving  an  account  of  his  fall  and  recantation,  which  were  pub- 
lished in  his  writings.  He  also  wrote  letters  to  Parliament, 
the  magistrates,  ministers,  lawyers  and  the  people,  acknow- 
ledging his  offence  and  warning  others  against  the  power  of 
Satan,  that  is  always  battling  against  the  Spirit  of  God,  lest 
they,  like  him,  should  leave  the  faith,  and  stray  from  the  road 
of  Salvation.    To  his  friends  he  sent  the  following: 

"  My  brethren,  my  he^rt  is  broken  this  day,  for  the  offence 
I  have  occasioned  to  God's  truth  and  people,  and  especially 
to  you,  who  in  dear  love  followed  me,  seeking  me  in  faithful- 
ness to  God,  which  I  rejected,  being  bound,  wherein  I  could 
not  come  forth,  till  God's  hand  brought  me,  to  whose  love  I 
now  confess.  And  I  beseech  you,  forgive  wherein  I  refused 
your  love,  and  since  I  see  it,  God  knows  my  sorrow  for  it, 
that  ever  I  should  offend  Him  or  reject  his  council.  Unless 
the  Lord  himself  keep  you  from  me,  I  beseech  you  let  noth- 
ing else  hinder  your  coming  to  me,  that  I  may  have  your 
help  in  the  Lord ;  in  the  mercies  of  Christ  Jesus,  this  I  beg 
of  you,  as  if  it  was  your  own  case,  let  me  not  be  forgotten  of 
you.  By  the  power  of  God,  and  in  the  spirit  of  Christ  Jesus, 
I  am  willing  to  confess  the  offence,  that  God's  love  may  arise 
in  all  hearts,  as  before,  if  it  be  his  will,  who  only  can  remove 
what  stands  in  the  way  ;  and  nothing  thereof  do  I  intend  to 
cover :    God  is  my  witness  herein." 

James  Nayler  suffered  great  humiliation  of  mind,  and  as 
God  forgives  the  transgressions  of  the  penitent,  his  friends  re- 
ceived him  joyfully  into  communion  with  the  society,  and 
after  obtaining  his  liberty,  became  a  Christian  and  patiently 
submitted  to  the  reproach  of  his  former  crimes. 

When  king  Charles  the  Second  ascended  the  throne,  a  per- 
son named  Richard  Blome  published  a  book,  entitled  the  "Fa- 
natic History,"  which  was  said  to  have  been  written  with  the 
approbation  of  the  leading  ministers  of  the  established  Church, 
and  dedicated  by  the  author  to  the  king.  This  work  was  an 
attack  on  Friends,  and  teemed  with  falsehoods  and  misrep- 
resentations of  every  kind,  including  a  garbled  account  of  the 


HISTORY  OF  FRIENDS. 


91 


conduct  of  James  Nayler,  who  answered  it  and  proved  the 
charges  untrue  ;  but  we  will  give  an  extract  in  his  own  lan- 
guage : 

"  I  say  thou  hast  need  to  ask  pardon  of  king  Charles,  for 
the  presumption  of  dedicating  such  a  book  to  him,  being 
made  up  of  false  accusations,  gathered  up  out  of  books  for- 
merly written  against  us,  which  have  been  disproved  by  an- 
swers several  times  over ;  and  to  these  thou  hast  added  some 
new  accusations,  as  false  as  the  old,  %nd  spied  out  of  the  fail- 
ings of  some  few,  who  have  mourned  before  God,  that  ever 
they  should  sin,  and  give  occasion  to  the  enemy  of  God  so 
to  blaspheme.  And  many  things  which  were  done  and  spo- 
ken by  others,  who  are  not  of  us,  nor  ever  were ;  of  this  is 
thy  book  made  up,  as  any  may  see  who  read  it,  and  our  sev- 
eral answers  to  the  charges  therein,  many  of  them  of  several 
years'  standing,  against  these  false  accusations,  which  have 
most  of  them  been  printed  over  and  over,  and  presented  to 
the  former  powers  that  have  risen,  and  as  often  answered. 
Now,  discretion  will  say,  that,  to  make  another  man  the 
father  of  such  a  work,  to  which  he  is  a  stranger  (but  especially 
a  king),  is  presumption  indeed,  rashness  and  folly,  and  needs 
a  pardon." 

To  the  king  he  says ;  "  the  king  that  faithfully  judges  the* 
poor,  his  throne  shall  be  established  for  ever.  But,  if  a  ruler 
hearken  to  lies,  all  his  servants  are  wicked,"  Prov.  xxix.  12, 
14.  And  to  the  author  of  this  work  he  said;  "  Lay  not 
wait,  O  wicked  man,  against  the  dwelling  of  the  righteous, 
spoil  not  his  resting-place.  For  a  just  man  falleth  seven 
times,  and  riseth  up  again ;  but  the  wicked  shall  fall  into 
mischief,"  Prov.  xxiv.  15,  16. 

John  Endicol,  Governor  of  Boston,  and  Richard  Belling- 
ham  wrote  two  letters  in  defence  of  the  persecution  in  New 
England,  which  were  answered  by  James  Nayler  on  his  re- 
covery, and  he  also  wrote  many  letters  ^vhich  have  been 
published  in  the  collection  of  his  works,  given  to  the  public  a 
few  years  after  his  death.  In  the  latter  end  of  1660,  in  the 
forty-fourth  year  of  his  age,  he  died  in  Huntingdonshire,  and 


92 


HISTORY  OF  FRIENDS. 


was  buried  in  Thomas  Parnel's  burying-ground  at  Kings 
Rippon.  About  two  hours  before  his  death,  he  spoke  these 
words  in  the  presence  of  several  witnesses. 

"  There  is  a  spirit  which  I  feel,  that  delights  to  do  no  evil, 
nor  to  revenge  any  wrong,  but  delights  to  endure  all  things, 
in  hope  to  enjoy  its  own  in  the  end ;  its  hope  is  to  outlive  all 
wrath  and  contentions,  and  to  weary  out  all  exaltation  and 
cruelty,  or  whatever  is  of  a  nature  contrary  to  itself.  It  sees 
to  the  end  of  all  temptations  ;  as  it  bears  no  evil  in  itself,  so  it 
conceives  none  in  thoughts  to  any  other  ;  if  it  be  betrayed  it 
bears  it,  for  its  ground  and  spring  is  the  mercies  and  for- 
giveness of  God  ;  its  crown  is  meekness,  its  life  is  everlast- 
ing love  unfeigned,  and  takes  its  kingdom  with  entreaty,  and 
not  with  contention,  and  keeps  it  by  lowliness  of  mind  ;  in 
God  alone  it  can  rejoice,  though  none  else  regards  it,  or  can 
pity  it  ;  nor  doth  it  murmur  at  grief  and  oppression ;  it  never 
rejoiceth  but  through  sufferings  ;  for  with  the  world's  joy  it 
is  murdered ;  I  found  it  alone,  being  forsaken ;  I  have  fel- 
lowship therein  with  them  who  lived  in  dens  and  desolate 
places  in  the  earth,  who  through  death  obtained  this  resurrec- 
tion and  eternal  holy  life." 

This  was  James  Nayler's  last  testimony  and  dying  words  ; 
and  thus  he  gave  proof,  that  though  he  had  erred,  yet  with 
confidence  in  the  power  of  God,  he  hoped  to  obtain  a  happy 
resurrection. 

At  Bristol  George  Fox  held  a  large  meeting  in  an  orchard, 
and  the  Baptist  preacher,  Paul  Gwyn,  who  was  on  the 
ground,  said,  "  Ye  wise  men  of  Bristol,  I  wonder  that  ye  will 
stand  and  hear  a  man  speak  and  affirm  that  which  he  can- 
not make  good." 

George  Fox  asked  the  people,  "  Whether  they  ever  heard 
him  speak  before,  or  ever  saw  him  before  ?  And  he  bade 
them  take  notice  what  kind  of  man  this  Gwyn  was,  who  so 
impudently  said,  that  he  spoke  and  affirmed  that  which  he 
could  not  make  good ;  and  yet  neither  Gwyn  nor  they  ever 
heard  him  or  saw  him  before  ;  and  that  therefore  it  was  a 
lying,  envious,  and  malicious  spirit  that  spoke  in  him." 


HISTORY  OF  FRIENDS. 


93 


Charging  Gwyn  to  be  silent,  he  preached  several  hours,  with- 
out being  disturbed.  After  passing  through  Wiltshire, 
Marlborough,  and  other  places,  he  returned  to  London ;  and 
when  near  Hyde  Park,  he  met  the  Protector  in  his  carriage, 
and  spoke  to  him  about  the  sufferings  of  his  friends  in  the 
nation,  proving  how  contrary  this  persecution  was  to  the 
example  of  Christ  and  his  Apostles.  On  parting,  at  the  gate 
of  James'  Park,  Cromwell  desired  him  to  come  to  the  palace, 
which  invitation  was  accepted  by  George  Fox  and  Edward 
Pyot,  who  went  to  Whitehall,  and  spoke  about  the  severe 
treatment  many  suffered  on  account  of  their  religious  belief, 
and  directed  him  to  the  light  of  Christ,  which  enlighteneth 
every  man  that  cometh  into  the  world. 

"  This  is  a  natural  light,"  replied  the  Protector. 

"  Nay,"  said  George  Fox,  "  it  is  a  divine  and  spiritual, 
proceeding  from  Christ,  the  spiritual  and  heavenly  man." 

After  some  light  and  foolish  conversation  on  the  part  of 
Cromwell,  he  became  serious ;  and  when  he  left  them,  he 
told  his  wife,  "  That  he  never  parted  so  from  the  Quakers, 
before." 


» 


CHAPTER  VIII. 


The  Parliament  which  Cromwell  convened  during  the 
beginning  of  this  year,  passed  a  law,  rejecting  Charles 
1657.  Stuart's  title  of  king,  and  granting  subsidies  to  the 
Protector,  by  which  means  the  crown  was  placed  in 
his  power;  and  although  he  feigned  a  dislike  to  become 
king,  yet  it  was  believed  he  was  not  altogether  averse  to  the 
movement.  In  a  conversation  with  General  Fleetwood  and 
Colonel  Desborough,  he  said,  the  title  of  monarch  was  but 
a  feather  in  a  man's  cap,  and  therefore  he  wondered  that 
men  would  not  please  the  children,  and  permit  them  to  enjoy 
their  rattle.  They  indirectly  expressed  that  this  language 
displeased  them  ;  and  told  him,  that  those  who  wished  him 
to  be  crowned  were  not  enemies  to  Charles  Stuart,  and  his 
acceptance  of  the  crown  would  most  certainly  cause  his 
ruin.  It  is  said,  Major- General  Lambert  also  gave  Crom- 
well to  understand,  that  if  he  accepted  the  crown,  he  would 
not  pledge  the  army  to  support  him  as  king.  Of  course 
Cromwell  was  forced  to  refuse  the  title  of  king,  and  the 
Parliament,  which  consisted  of  two  houses,  confirmed  him 
in  that  of  Protector,  granting  him  power  to  name  a  suc- 
cessor. Among  the  new  Parliament,  it  was  generally  be- 
lieved there  were  over  one  hundred  members  opposed  to 
Cromwell ;  and  the  authority  of  the  upper  house  being 
called  in  question,  in  consequence  of  the  low  rank  of  its 
members,  the  Protector  dissolved  the  legislature,  and  made 
Major- General  Lambert  surrender  his  commission.  Ed- 
ward Burrough  frequently  corresponded  with  Cromwell ; 
and  hearing  he  wished  to  be  king,  wrote  a  kind  letter,  warn- 
ing him  against  the  trouble  consequent  upon  the  impropriety 


HISTORY  OF  FRIENDS. 


95 


and  inconsistency  of  such  an  action,  from  which  we  extract 
the  following  paragraph : 

"  O,  that  thy  heart  was  opened  to  see  His  hands,  that  thou 
might  live  unto  him  and  die  in  peace.  And  beware  lest 
hardness  of  heart  possess  thee,  if  thou  slight  his  love,  and  so 
be  shut  up  in  darkness,  and  given  to  the  desires  of  thine 
enemies,  and  left  to  the  council  of  treacherous  men,  who 
may  seek  to  exalt  thee  by  flattery,  that  they  may  the  better 
cast  thee  down,  destroy  thee,  and  blot  out  thy  name  in 
reproach,  and  make  thy  posterity  miserable.  But  now,  O 
consider,  and  let  it  enter  into  thy  heart,  for  thou  hast  not 
answered  the  Lord,  but  been  wanting  to  him  for  all  this,  and 
hast  chosen  thy  own  way  and  glory,  rather  than  His,  and  not 
fulfilled  his  council  in  raising  thee  ;  for  the  bonds  of  cruelty 
are  not  loosed  by  thee,  and  the  oppressed  are  not  altogether 
set  free  ;  neither  is  oppression  taken  from  the  poor,  nor  the 
laws  regulated,  nor  the  liberty  of  pure  consciences  altogether 
allowed.  But  these  dominions  are  filled  with  cruel  oppres- 
sions, and  the  poor  groan  everywhere  under  the  heavy  hand 
of  injustice;  the  needy  are  trodden  under  foot,  and  the  op- 
pressed cry  for  deliverance,  and  are  ready  to  faint  under  their 
burdens,  for  true  justice  and  judgment.  The  proud  exalt 
themselves  against  the  poor,  and  the  high-minded  and  rebel- 
lious continue  the  meek  of  the  earth.  The  horn  of  the  un- 
godly is  exalted  above  the  Lord's  heritage,  and  those  who 
have  departed  from  iniquity  are  become  a  prey  to  oppressors  ; 
and  the  cruel-hearted  deal  cruelly  with  the  innocent  of  these 
nations.  Consider,  friend,  and  be  awakened  to  true  judg- 
ment; let  the  Lord  search  thy  heart,  and  lay  these  things  to 
mind,  that  thou  mayest  be  an  instrument  to  remove  every 
burden,  and  mayest  at  last  fulfil  the  will  of  God.  O,  be 
awakened,  be  awakened,  and  seek  the  Lord's  glory,  and  not 
thine  own,  lest  thou  perish  before  the  Lord  and  men.  Nay5 
if  men  would  give  thee  honor,  high  titles  and  princely  thrones, 
take  it  not:  for  that  which  would  exalt  and  honor  thee  in  the 
world,  would  betray  thee  to  the  world,  and  cast  thee  down  in 
the  sight  of  the  world.    And  this  is  God's  word  to  thee ! 


96 


HISTORY  OF  FRIENDS. 


What!  shall  the  whole  nation  be  perjured  men,  and  thou  the 
cause  of  it?  And  wilt  thou  transgress  by  building  again 
that  which  thou  hast  destroyed  ?  Give  heed  unto  my  word 
and  understand  my  speech.  Be  not  exalted  by  men,  lest 
men  betray  thee.  His  love,  through  my  heart,  breathes  unto 
thee ;  he  would  thy  happiness,  if  thou  wilfully  contemn  it 
not,  by  exalting  thyself,  and  seeking  thy  own  glory,  and 
hardening  thy  heart  against  the  cry  of  the  poor." 

The  oppressions  spoken  of  by  Burrough  in  this  letter, 
were  in  regard  to  the  tithes  which  the  priests  extorted  from 
Friends,  rendering  many  of  them  extremely  poor.  The 
enormity  of  this  oppression  was  not  unknown  to  Cromwell, 
for  previous  to  a  battle  near  Dunbar,  in  Scotland,  he  said  in 
his  prayer  to  God,  "  That  if  the  Lord  would  be  pleased  to 
deliver  him  at  that  time,  he  would  take  off  the  great  oppres- 
sion of  tithes;"  a  promise,  however,  which  he  never  fulfilled. 
Cromwell  received  the  letter  in  the  third  month,  and  denied 
that  he  was  guilty  of  any  persecutions  upon  the  Society  of 
Friends.  This  denial  caused  E.  Burrough  to  write  again,  in 
which  he  told  him,  "  To  consider  what  the  cause  is,  that 
what  thou  desirest  not  to  be  done,  is  yet  done.  Is  it  not  that 
thou  mayest  please  men  ?  Making  it  appear  that  thou  art 
more  willing  to  do  the  false  teachers  of  this  nation  and 
wicked  men  a  pleasure,  than  own  to  the  people  of  God  in 
relieving  them,  and  easing  them  of  their  cruel  burdens  and 
oppressions,  laid  upon  them  by  august  men.  For  a  word  of 
thy  mouth,  or  a  show  of  thy  countenance  in  dislike  of  these 
cruel  and  unjust  persecutions,  would  bind  the  hands  of  many 
bloodthirsty  men. 

"  The  kingdom  of  Christ  is  setting  up  by  his  own  power, 
and  all  must  bow  and  become  subject  thereunto ;  he  needeth 
none  of  thy  policy,  nor  the  strength  of  thy  arm  to  advance  it ; 
yet  would  he  have  thee  not  to  prove  thyself  an  open  enemy 
thereof,  by  doing,  or  suffering  to  be  done,  cruelty  and  in- 
justice against  them  whom  the  Lord  is  redeeming  out  of  this 
world  into  subjection  to  that  kingdom;  lest  thou  be  such  a 


HISTORY  OF  FRIENDS. 


97 


one  as  will  not  enter  thyself,  or  suffer  others  to  enter,  and  so 
destruction  come  upon  thee.  Wherefore,  arise  as  out  of 
sleep,  and  slumber  not  in  this  world's  glory  and  honor ;  be 
not  overcome  by  the  pleasures  of  this  world,  nor  the  flatter- 
ing titles  of  men !  wink  not  at  the  cruelty  and  oppression 
acted  by  some,  who  shelter  under  thee,  and  make  thy  name 
a  cloak  for  mischief  against  the  upright." 

He  wrote  again  and  stated,  "  That  the  good  name,  Pro- 
tector, by  the  great  oppression  acted  under  it,  was  abused 
and  subverted  ;  and  that  instead  of  protection  by  it,  great  in- 
justice was  acted  under  it,  and  covered  with  it.  Besides, 
that  several  justices  of  the  peace,  and  other  officers  in  trust, 
under  him,  when  they  acknowledged  the  people  called 
Quakers,  had  been  cast  out  of  their  places  ;  though  they  had 
not  denied  to  serve  him  and  the  Commonwealth,  neither  had 
unfaithfulness  been  proved  against  them." 

He  also  told  him,  "  That  he  had  many  enemies,  some  of 
which  endeavored  to  destroy  him,  by  any  means,  without  re- 
garding any  danger  that  might  be  in  the  attempt.  And  that 
he  going  on  in  oppressing  through  tyranny,  or  suffering  it,  per- 
haps the  Lord  might  raise  up  the  wicked  to  be  a  plague  to 
wickedness,  and  suffer  the  oppressors  to  overthrow  oppres- 
sions. How  can  we  mention  thee  in  our  prayers  to  God, 
except  it  be  to  be  delivered  from  thee,  who  are  daily  unjustly 
sufferers  by  thee,  or  because  of  thee  ?  Or  how  can  we  be 
Friends  in  that  government  under  which  we  daily  suffer 
such  hard  and  cruel  things,  as  the  loss  of  our  liberty  and 
estates,  and  are  in  danger  of  life  also  ?" 

About  the  beginning  of  this  year,  Christopher  Birkhead 
went  to  Rochelle,  in  France,  and  was  examined  before  the 
bishop,  and  imprisoned  for  writing  and  speaking  against  the 
Pope  and  his  religion.  In  February,  regaining  his  liberty, 
he  journeyed  to  Middleburgh,  in  Zealand,  and  entered  the 
English  church  in  that  town,  where  the  minister,  William 
Spanke,  was  preaching.  When  he  had  finished,  Birkhead 
rose  and  addressed  the  congregation,  bvit  he  was  apprehend- 
ed by  order  of  the  magistrates,  and  examined  in  the  presence 


98 


HISTORY  OF  FRIENDS. 


of  several  public  preachers,  who  asked  him,  "  what  his  name 
was." 

"  My  name  according  to  the  flesh  is  Christopher  Birk- 
head." 

H  Have  you  no  other  name  ?"  asked  one  of  theministers. 
u  Yes,  and  it  is  written  in  the  Lamb's  Book  of  Life." 
«  What  is  that  name  ?" 

u  None  knows  it,  but  he  that  hath  it,"  replied  Birkhead. 

Robert  Sparke  desired  to  know,  "  whether  his  name  in 
the  Book  of  the  Lamb  was  not  Jesus  ?  " 

"  No  !"  said  Birkhead,  "  that  is  the  name  of  the  Lamb." 

Many  other  foolish  questions  were  asked,  but  die  cunning 
magistrates  could  not  ensnare  him  on  that  point.  Birkhead, 
however,  was  committed  to  the  house  of  correction,  but  was 
soon  released  through  the  intercession  of  Heer  Newport,  am- 
bassador of  the  States  General  in  England. 

In  this  year  George  Baily  went  to  France,  and  died  in 
prison  for  having  zealously  testified  against  Popery  and  the 
worship  of  images. 

William  Ames  and  Humble  Thatcher  went  to  Amster- 
dam, but  the  magistrates  fearing  they  would  cause  a  riot, 
ordered  them  to  depart  from  the  town  within  twenty-four 
hours ;  but  knowing  they  were  innocent  of  any  unlawful  in- 
fringement of  the  laws,  they  would  not  obey  the  command, 
and  the  magistrates  placed  them  in  custody. until  the  police 
led  them  one  night  through  the  gates  of  the  city.  The  next 
day  William  Ames  returned,  and  passing  through  the  mar- 
ket-place one  of  the  magistrates  said  ;  "  Lo !  there's  the 
Quaker ;  if  we  had  a  mind  to  make  a  martyr  here  is  an  op- 
portunity." It  was  during  this  visit  of  William  Ames,  that 
he  convinced  the  parents  of  that  able  historian  of  Friends, 
William  Sewel,  Jacob  Williamson  Sewel,  surgeon  at  Am- 
sterdam, and  his  wife  Judith  Zinspenning,  both  members  of 
the  Flemish  Baptist  Church,  who  were  among  the  first  mem- 
bers of  the  Society  of  Friends  in  Amsterdam.  William 
Caton  also  come  to  Amsterdam,  but  before  leaving  England 
he  held  a  large  meeting  in  Sussex  on  the  day  called  Shrove- 


HISTORY  OF  FRIENDS. 


99 


Tuesday,  where  the  people  behaved  very  rude  and  disres- 
pectful,  disturbing  the  meeting  by  beating  drums  and  by 
other  improper  conduct.  Caton  spoke  to  them  with  much 
power,  and  they  silently  withdrew  in  confusion  and  shame. 
When  he  arrived  in  Holland,  he  found  several  persons,  whose 
mistaken  zeal  blinded  them  in  the  true  belief,  causing  disun- 
ion in  the  meetings  and  otherwise  disturbing  that  kind  and 
peaceful  brotherhood,  which  has  ever  been  one  of  the  chief 
characteristics  of  the  Society.  Many  evil  and  malicious  re- 
ports concerning  the  Quakers  were  spread  over  the  country  ; 
and  to  deny  these  assertions,  W.  Caton  wrote  several  books 
which  were  printed  in  Amsterdam  and  circulated  among  the 
people.  In  Zealand  he  wrote  a  work  entitled,  "  The  Mod- 
erate Inquirer  Resolved,"  which  was  published  in  Latin  and 
English,  and  soon  after  translated  into  Dutch.  Meeting  with 
considerable  opposition,  he  returned  to  London,  and  found  the 
Society  in  that  city  in  a  prosperous  condition,  daily  adding 
members  to  its  communion. 

George  Fox  left  London,  and  travelled  through  Kent, 
Sussex,  Surrey  and  Wale?.  In  the  latter  place  he  was  ac. 
companied  by  Thomas  Holmes,  the  first  Friend  preacher  in 
Wales,  and  by  John-ap-John,  who  three  years  before  had 
been  sent  to  the  north  by  a  priest  to  make  inquiry  into  the 
belief  of  Friends.  At  Brecknock  they  held  a  large  meeting 
in  the  church-yard ;  and  at  Lemster  also,  where  priest  Tombs 
made  wme  opposition,  by  saying ;  "  that  the  Light,  George 
Fox  spoke  of,  was  but  a  natural  light."  But  George  Fox  as- 
serted the  contrary,  and  said ;  "  That  he  had  spoken  of  no 
other  light  than  John  bore  witness  to,  namely :  The  Word 
which  was  in  the  beginning  with  God,  and  which  word  was 
God  ;  and  that  was  the  true  light  which  enlightened  every 
man  that  cometh  into  the  world."  From  this  place  he  went 
to  Tenby,  and  the  first  day  of  the  week  held  a  meeting  at  the 
house  of  a  justice  of  the  peace,  which  was  attended  by  the 
mayor,  his  wife,  and  many  of  the  principal  inhabitants  of 
the-  city.  John-ap-John  held  a  meeting  in  the  church -yard, 
and  was  arrested  and  imprisoned  by  order  of  the  governor, 


100 


HISTORY  OF  FRIENDS. 


who,  on  the  next  morning,  sent  an  officer  to  bring  George  Fox 
to  the  castle.  When  he  was  in  the  presence  of  the  gover- 
nor, he  asked,  "  Why  he  had  cast  his  friend  into  prison  ?" 

"  For  standing  with  his  hat  on  in  the  church,"  returned 
the  governor. 

"  Why,"  said  George  Fox,  "  had  not  the  priest  two  caps 
on  his  head,  a  black  one  and  a  white  one  ?  And  if  the  brim 
of  the  hat,  which  was  but  to  defend  from  the  weather,  had 
been  cut  off,  then  my  friend  would  have  had  but  one  cap." 

"  These  are  frivolous  things,"  replied  the  governor. 

"  Why  then,"  asked  George  Fox,  "  dost  thou  cast  my 
friend  into  prison  for  such  frivolous  things  ?" 

He  was  then  asked,  "  Whether  he  owned  election  and 
reprobation  ?" 

"  Yes,"  said  he,  "  and  thou  art  in  the  reprobation." 

This  incensed  the  governor  so  much,  that  he  told  George 
Fox  he  would  send  him  to  prison  until  he  proved  it. 

"  I'll  prove  that  quickly,  if  thou  wilt  confess  the  truth  ;" 
and  he  asked  him,  "  Whether  wrath,  fury,  rage,  and  perse- 
cution, were  not  marks  of  reprobation  ?  For  he  that  was 
born  of  the  flesh  persecuted  him  that  was  born  of  the  Spirit : 
and  Christ  and  the  Apostles  never  persecuted  or  imprisoned 
any." 

This  statement  of  the  truth  had  such  an  effect  upon  the 
governor,  that  he  admitted  he  had  too  much  wrath,  haste, 
and  passion  in  him ;  and  George  Fox  told  him  Esau  the 
first  birth  was  up  in  him,  and  not  Jacob  the  second  birth. 
He  was  so  clearly  convinced,  that  he  invited  George  Fox  to 
dinner,  and  set  his  friend  free. 

After  visiting  many  places  in  the  north,  he  went  to  Scot- 
land, and  met  with  much  rude  opposition.  An  assembly 
was  called,  for  drawing  up  articles,  or  curses,  to  be  read  in 
the  different  churches,  of  which  the  following  was  the  first : 
"  Cursed  is  he  that  saith  every  man  hath  a  light  within  him 
sufficient  to  lead  him  to  salvation.  And  let  all  the  people 
say  Amen."  An  Independent  pastor;  preaching  one  day 
against  the  Friends  and  the  Light,  calling  the  Light  natural, 


HISTORY  OF  FRIENDS. 


101 


cursed  it,  and  fell  to  all  appearances  dead  in  the  pulpit.  Ap- 
plying the  necessary  means  for  restoration,  he  slowly  recov- 
ered, but  never  regained  either  his  sense  or  bodily  health. 
In  the  tenth  month  [October],  George  Fox  went  to  Edin- 
burgh, where  he  was  summoned  to  appear  before  the  Coun- 
cil, who  ordered  him  to  leave  Scotland  within  seven  days. 
After  travelling  over  the  northern  part  of  the  kingdom,  he 
returned  to  Leith,  where  he  was  informed  the  Council  had 
granted  warrants  for  his  arrest,  the  seven  days  having  ex- 
pired; but  he  heeded  them  not,  and  went  to  Edinburgh  again, 
and  received  a  challenge  to  meet  the  Baptist  ministers,  for 
the  purpose  of  discussing  the  subject  of  religion.  The  place 
selected  was  Dunbar ;  but  the  Baptist  failed  to  appear,  and 
George  Fox  thought  it  was  a  scheme  to  arrest  him,  in  order 
to  make  him  leave  Scotland.  On  leaving  Dunbar,  he  went 
to  Newcastle,  England,  highly  pleased  with  his  success 
amongst  the  Scots. 

During  the  summer  of  this  year,  a  young  man  named 
George  Robinson  embarked  in  a  ship  bound  to  Leghorn, 
Italy,  on  his  way  to  Jerusalem.  On  arriving  safely  at  Leg- 
horn, he  went  in  a  French  ship  to  St.  John  d'Aca,  formerly 
called  Ptolemais,  bordering  on  the  Mediterranean,  near  Pa- 
lestine, and  after  remaining  eight  days  in  a  French  mer- 
chant's house,  he  sailed  in  a  vessel  bound  to  Japha  or  Joppe. 
The  friars  at  Jerusalem  having  heard  that  a  Quaker  was 
coming  to  their  holy  city,  gave  orders  to  arrest  him,  which 
was  done  ;  but  an  old  Turk  of  some  repute  took  him  to  his 
house,  and  entertained  him  courteously.  In  a  few  days  the 
friars  sent  one  of  their  number  to  propound  the  following 
questions  to  Robinson  : 

1st.  Whether  he  would  promise,  when  he  came  to  Jeru- 
salem, that  he  would  visit  the  holy  places  as  other  pilgrims 
did? 

2d.  That  he  would  pay  as  much  money  as  pilgrims  gene- 
rally do. 

3d.  That  he  would  dress  in  the  usual  habit  of  pilgrims. 
4th.  That  he  must  speak  nothing  against  the  Turks'  laws. 


102 


HISTORY  OF  FRIENDS. 


5th.  And  when  he  came  to  Jerusalem,  not  to  speak  any- 
thing about  religion. 

Not  willing  to  make  these  promises,  the  friar,  an  Irishman, 
with  a  guard  of  horse  and  foot,  took  him  back  to  Japha,  and 
placed  him  on  board  a  vessel  bound  to  St.  John  d'Aca,  where 
a  French  merchant,  named  Surrubi,  invited  him  to  his  resi- 
dence, and  kindly  entertained  him  for  several  weeks.  By 
the  aid  of  this  merchant,  Robinson  found  means  to  return 
by  sea  to  Jopha  ;  but  on  his  road  from  this  place  to  Jerusa- 
lem, three  Turks  robbed  him  of  all  his  goods,  and  when  he 
was  passing  through  Ramoth,  two  Mahometans  took  him  to 
their  mosque,  and  the  priests  asked  him,  "  Whether  he  would 
turn  to  the  Mahometan  religion  ?"  He  said,  "  He  could  not 
turn  unto  them  for  all  the  world."  He  was  ordered  to  be 
prepared  for  death ;  and  an  executioner  was  about  to  perform 
the  deed,  when  an  old  Turk,  who  seemed  to  be  of  a  supe- 
rior class,  commanded  his  servant  to  conduct  Robinson  to 
his  dwelling.  In  a  few  days  a  guard  of  horsemen,  hired  by 
the  friars,  came  to  carry  him  to  Gaza,  informing  the  Turk  it 
was  the  Bashaw's  orders  to  bring  him  there.  The  Bashaw 
was  informed  of  the  cruel  designs  of  the  friars ;  and  when 
Robinson  was  brought  before  him,  he  made  the  friars  not 
only  pay  a  heavy  fine  for  their  conduct,  but  convey  the  pri- 
soner safely  to  Jerusalem.  Then  he  was  taken  to  Jerusalem 
by  his  enemies  ;  and  whilst  in  a  convent,  one  of  them  said, 
"  There  was  now  an  evident  sign  that  he  was  a  good  Chris- 
tian, for  he  had  come  through  persecution  and  suffering  ? 
and  those  things  which  had  been  spoken  to  his  prejudice 
were  manifest  to  be  untrue."  Robinson  told  the  friar,  8  It 
was  he  and  his  brethren  that  had  been  the  cause  of  his  suf- 
ferings, and  withstood  his  coming  to  Jerusalem."  The  other 
replied,  "  That  the  Irish  friar  had  misinformed  them  by  his 
writing,  which  had  caused  them  to  do  what  they  had  done  ; 
and  therefore  they  desired  he  would  now  pass  by  those 
things,  seeing  he  escaped  in  such  a  miraculous  manner;  for 
it  was  the  Lord's  work,  thus  to  carry  him  through,  and  he 
might  praise  God  he  was  preserved." 


HISTORY  OF  FRIENDS. 


103 


The  next  morning  the  friars  wished  him  to  visit  their 
church,  the  Holy  Sepulchre,  Bethlehem,  and  the  other  holy 
places ;  but  he  told  them,  "  At  present  he  had  no  business 
to  visit  them ;  and  unlike  them,  he  would  not  go  to  worship 
them." 

One  said :  "  How  can  you  be  a  servant  of  God,  and  not 
go  to  visit  the  places  where  the  holy  men  of  God  dwelt  ?" 

He  replied:  "  That  they,  under  pretence  of  doing  service 
to  God,  in  visiting  the  places  where  holy  men  dwelt,  did 
oppose  that  way,  and  resist  that  life,  which  the  holy  men  of 
God  lived  and  walked  in." 

"  What  do  you  preach  unto  us  for  ?"  asked  the  friars. 

He  answered :  "  That  he  would  have  them  turn  from  those 
evil  practices  they  lived  in,  else  the  wrath  of  the  Almighty 
would  be  kindled  against  them." 

They  did  not  like  his  discourse ;  and  one  said,  "  If  he 
would  not  go  and  visit  the  aforesaid  places,  yet  he  must  give 
twenty-five  dollars,  as  it  was  usual  for  the  visitors  to  give  that 
sum."  He  informed  them  he  would  not  submit  to  such  un- 
reasonable terms ;  and  they  took  him  before  an  officer  of  the 
place,  who  asked  him,  "  What  was  the  ground  of  rus 
coming  to  Jerusalem  ?"  He  answered,  "  That  it  was  by  the 
command  of  the  Lord  God  of  Heaven  and  Earth  that  he 
came  hither;  and  that  the  great  and  tender  love  of  God  was 
made  manifest  in  visiting  them ;  his  compassionate  mercies 
being  such,  that  he  would  gather  them  in  this  the  day  of  his 
gathering."  The  Turks  ordered  the  friars  to  take  him,  free 
of  charge,  to  Ramla :  and  in  the  book  of  travels  which 
he  afterwards  published,  we  find,  after  being  preserved 
through  many  trials,  he  safely  arrived  in  England. 

As  previously  stated,  George  Fox  arrived  at  New  Castle, 
and,  in  company  with  Anthony  Pearson,  visited  some  of  the 
aldermen  of  the  city ;  among  these  was  one  named  Ledger, 
who  had  said,  "  The  Quakers  would  not  come  into  any  great 
towns,  but  live  in  the  fields  like  butterflies."  George  Fox  de- 
sired to  hold  a  meeting  amongst  them,  but  they  refused  to  grant 
him  the  request ;  and  he  then  asked  Ledger,  "  Whether  they 


104  HISTORY  OF  FRIENDS. 

had  not  called  his  friends,  butterflies,  and  said  they  would 
not  come  into  any  large  towns  ?  But  now  we  are  come 
unto  your  town,  you  will  not  come  to  us.  Who  are  the 
butterflies  now  ?"  Ledger  then  spoke  of  the  Sabbath  day ; 
for  that  was  the  seventh  day  of  the  week  ;  whereas  the  day 
the  professed  Christians  now  meet  on  and  call  their  Sabbath, 
is  the  first  day  of  the  week."  As  he  could  not  hold  a  general 
conversation  among  the  inhabitants,  he  collected  his  friends, 
and  held  a  little  meeting  at  the  gate-side.  Travelling  through 
Northumberland  and  Bishopric,  he  came  to  Durham,  where 
he  met  a  person  who  was  about  to  commence  a  college  in 
that  place,  for  the  purpose  of  educating  young  men  for  the 
ministry.  In  conversation  with  this  man,  he  told  him,  "  That 
to  teach  men  Hebrew,  Greek  and  Latin,  and  the  seven  arts, 
was  not  the  way  to  make  them  ministers  of  Christ ;  for  the 
languages  began  in  Babel ;  and  to  the  Greeks  that  spoke 
Greek  as  their  mother  tongue,  the  preaching  of  the  cross  of 
Christ  was  foolishness ;  and  to  the  Jews  that  spoke  Hebrew 
as  their  mother  tongue,  Christ  was  a  stumbling-block.  And 
as  for  the  Romans,  who  spoke  Latin,  they  persecuted  the 
Christians ;  and  Pilate,  one  of  the  Roman  governors,  set 
Hebrew,  Greek  and  Latin  a-top  of  Christ  when  he  crucified 
him.  Thus  the  languages  which  began  at  Babel,  were  set' 
above  Christ,  the  Word ;  and  John,  the  Divine,  who  preach- 
ed the  Word,  that  was  in  the  beginning,  said, 1  that  the  beast 
and  the  whore  had  power  over  tongues  and  languages,  and 
they  were  as  waters,  and  in  the  mystery,  Babylon  ;'  for  they 
began  at  Babel ;  and  the  persecutors  of  Christ  set  them  over 
him  when  he  was  crucified  by  them.  Dost  thou  think,"  he 
continued,  "  to  make  ministers  of  Christ  by  these  natural 
confused  languages,  which  sprang  from  Babel — are  admired 
in  Babylon — and  set  before  Christ,  the  Life,  by  a  persecutor?" 
He  also  proved,  "  That  Christ  made  his  own  ministers — gave 
gifts  unto  them,  and  bid  them  pray  to  the  God  of  the  harvest 
to  send  forth  laborers  ;  that  Peter  and  John,  though  unlearn- 
ed and  ignorant,  as  to  school  learning,  preached  Christ  the 
Word,  which  was  in  the  beginning  before  Babel  was ;  and 


HISTORY  OF  FRIENDS. 


105 


that  Paul  also  was  made  an  Apostle,  not  of  man,  nor  by 
man,  but  by  Jesus  Christ,  who  is  the  same  now,  and  so  is 
his  gospel  as  it  was  in  that  day." 

The  professor  became  convinced  of  the  foolishness  of  edu- 
cating persons  for  the  ministry,  and  left  Durham  for  London, 
without  starting  his  intended  school. 


CHAPTER  IX. 


The  first  yearly  meeting  of  the  Society  of  Friends  in 
England  was  held  at  the  residence  of  John  Crook,  in 
1658.  Bedfordshire;  it  lasted  three  days,  and  was  fully  at- 
tended by  members  from  all  parts  of  the  United  King- 
dom. When  the  meeting  dispersed,  George  Fox  went  to  Lon- 
don, and  was  challenged  to  discuss  the  truth  of  the  religion  of 
the  Friends  by  a  Jesuit  who  was  connected  with  the  diplomatic 
corps  of  the  Ambassador  of  Spain.  The  Jesuit  first  said  he 
would  meet  twelve  of  their  wisest  men ;  but  he  gradually 
lowered  the  number  down  to  three ;  and  George  Fox,  Ed- 
ward Burrough  and  Nicholas  Bond,  went  to  the  Earl  of 
Newport's  house,  the  place  of  meeting,  for  the  purpose  of 
holding  the  discussion.  They  began  by  asking  the  Jesuit, 
"  Whether  the  Church  of  Rome,  as  it  now  stood,  was  not 
degenerated  from  the  true  Church  which  was  in  the  primitive 
times,  from  the  life  and  doctrine,  and  from  the  power  and 
spirit  that  those  believers  were  in  ?" 

"  The  Church  of  Rome,"  answered  the  Jesuit,  "  is  now  in 
the  virginity  and  purity  of  the  primitive  Church." 

"  Have  you  the  Holy  Ghost  poured  out  upon  you  as  the 
Apostles  had?"  asked  George  Fox. 

"  No,"  replied  the  Jesuit. 

Then  said  George  Fox,  "  If  ye  have  not  the  same  Holy 
Ghost  poured  forth  upon  you,  and  the  same  power  and  spi- 
rit that  the  Apostles  had,  then  ye  are  degenerated  from  the 
power  and  spirit  which  the  primitive  Church  was  in.  What 
Scripture  have  you  for  setting  up  cloisters  for  nuns,  abbeys 
and  monasteries  for  men,  and  for  their  praying  by  beads  and 
to  images,  and  for  making  crosses,  for  forbidding  of  meats  and 


HISTORY  OF  FRIENDS. 


107 


marriages,  and  for  putting  people  to  death  for  religion  ?  If 
ye  are  in  the  practice  of  the  primitive  Church,  in  its  purity 
and  virginity,  then  let  us  see  by  Scripture,  whether  they  prac- 
tised such  things." 

It  was  mutually  agreed  between  the  parties,  that  each 
should  prove  by  Scripture  what  they  said,  and  the  Jesuit 
argued  there  was  a  written  and  an  unwritten  word.  George 
Fox  asked  him,  "  What  he  called  the  unwritten  word  ?" 

"  The  written  word  is  the  Scriptures,"  replied  the  Jesuit, 
"  and  the  unwritten  word  is  that  which  the  Apostles  spoke  by 
word  of  mouth,  which  are  all  those  traditions  which  we 
practise." 

"  Prove  it  by  Scripture,"  said  the  Friends.  The  Jesuit 
alleged  the  words  of  the  apostle,  2  Thess.  xi.  5 ;  that  is,  I 
told  you  of  nunneries  and  monasteries,  of  putting  to  death 
for  religion,  and  of  praying  by  beads  and  to  images,  &c. 
He  then  affirmed  that  the  unwritten  words  of  the  Apostles 
which  were  told  them  had  been  continued  by  tradition  up  to 
the  present  time. 

"  Go,"  replied  George  Fox,  "  read  thy  Scripture  again, 
that  thee  may  see  how  thou  hast  perverted  the  apostle's 
words,  since  that  which  the  apostle  said  there,  he  had  told 
them  before,  was  not  an  unwritten  word,  but  was  written 
down  ;  namely,  That  the  man  of  sin,  the  son  of  perdition, 
should  be  revealed  before  that  great  and  terrible  day  of 
Christ,  which  he  was  writing  of,  should  come.  And,  there- 
fore, this  was  not  telling  them  any  of  those  things,  which  the 
Church  of  Rome  practised.  Besides,  the  apostle  in  the  third 
chapter  of  the  said  epistle,  told  the  Church  of  some  disor- 
derly persons  he  heard  were  amongst  them,  busybodies,  who 
did  not  work  at  all ;  concerning  whom  he  had  commanded 
them  by  his  unwritten  word,  when  he  was  amongst  them, 
that  if  any  would  not  work,  neither  should  he  eat ;  which 
now  he  commanded  them  again  in  the  written  words  of 
the  epistle,  2  Thess.  iii." 

The  Jesuit,  finding  no  other  Scriptural  proof  for  the  tradi- 
tions of  the  Church  of  Rome,  left  that  argument  and  spoke 


108 


HISTORY  OF  FRIENDS. 


of  the  sacrament  of  the  altar,  to  prove  the  reality  of  which 
he  quoted  the  words  of  Christ,  "  This  is  my  body,"  and  also 
the  words  of  the  apostle  to  the  Corinthians,  concluding  that 
after  the  priest  had  consecrated  the  bread  and  wine,  it  was 
immortal  and  divine,  and  whoever  received  it,  received  Christ. 

George  Fox  told  him,  "  That  the  same  apostle  told  the 
Corinthians,  after  they  had  taken  the  bread  and  wine  in 
remembrance  of  Christ's  death,  that  they  were  reprobates  if 
Christ  was  not  with  them.  But  if  the  bread  they  ate  was 
Christ,  he  must  of  necessity  have  been  in  them.  Besides,  if 
the  bread  and  wine  which  the  Corinthians  ate  and  drank, 
was  Christ's  body,  how  then  hath  Christ  a  body  in  Heaven  ? 
And  both  the  disciples  at  the  supper,  and  the  Corinthians 
afterwards,  were  to  eat  the  bread  and  drink  the  wine  in 
remembrance  of  Christ,  and  to  show  forth  his  death  till  he 
came ;  which  plainly  proved,  that  the  bread  and  wine  which 
they  took,  was  not  his  body,  For  if  it  had  been  his  real 
body  that  they  ate,  then  he  was  come,  and  was  then  present ; 
and  it  would  have  been  improper  to  have  done  such  a  thing 
in  remembrance  of  him,  if  he  was  with  them ;  as  he  must 
have  been,  if  that  bread  and  wine,  which  they  ate  and  drank, 
had  been  his  real  body.  And  as  to  the  words  of  Christ, 
'  This  is  my  body,'  why  Christ  called  himself  a  vine  and  a 
door,  and  in  Scripture  he  is  called  a  rock.  Is  Christ,  there- 
fore, an  outward  rock,  door  or  vine  ?" 

"  O,"  said  the  Jesuit,  "  these  words  are  to  be  interpreted." 

"  So,"  replied  George  Fox,  "  are  those  words  of  Christ, 
1  This  is  my  body.'  " 

This  silenced  the  Jesuit,  and  George  Fox  made  this  pro- 
posal :  "  That  seeing  he  said  the  bread  and  wine  was  immor- 
tal and  divine,  and  the  very  Christ,  and  that  whosoever 
received  it,  received  the  whole  Christ ;  a  meeting  might  be 
appointed  between  some  such  papists  as  the  Pope  and  his 
Cardinals  should  appoint,  and  some  of  those  called  Quakers. 
And  then  let  a  bottle  of  wine  and  a  loaf  of  bread  be  brought, 
and  divided  each  into  two  parts,  and  let  them  consecrate 
which  of  those  parts  they  will ;  and  then  let  the  consecrated 


HISTORY  OF  FRIENDS. 


109 


and  unconsecrated  bread  and  wine  be  set  in  a  safe  place, 
with  a  sure  watch  upon  it ;  and  let  trial  then  be  made,  whe- 
ther the  consecrated  bread  and  wine  will  not  lose  its  good- 
ness, the  bread  grow  dry  aud  mouldy,  and  the  wine  turn  dead 
and  sour  just  as  soon  as  that  which  was  unconsecrated;  for 
by  this  means  the  truth  of  this  matter  may  be  made  mani- 
fest. And  if  the  consecrated  bread  and  wine  change  not, 
but  retain  their  savor  and  goodness,  this  may  be  the  means 
of  drawing  many  to  your  church.  But  if  they  change,  de- 
cay, or  lose  their  goodness,  then  ought  you  to  confess  and 
forsake  your  error,  and  shed  no  more  blood  about  it,  as  hath 
been  done,  especially  in  Queen  Mary's  reign." 

"  Take  a  piece  of  new  cloth,"  replied  the  Jesuit,  "  and  cut 
it  into  two  pieces,  and  make  two  garments  of  it,  and  put  one 
of  them  upon  king  David's  back,  and  the  other  upon  a 
beggar's,  and  one  garment  shall  wear  away  as  well  as  the 
other." 

"  Then,"  said  George  Fox,  "  by  this  the  company  may 
all  be  satisfied,  that  your  consecrated  bread  and  wine  is 
not  Christ.  Dost  thou  not  say,  that  the  consecrated  bread 
and  wine,  which  you  have  told  the  people  was  immortal  and 
divine,  and  the  real  body  and  blood  of  Christ,  will  wear 
away  or  decay  as  well  as  the  other  ?  Then  T  must  tell  thee, 
Christ  remains  the  same  to  day  as  yesterday,  and  never  de- 
cays ;  but  is  the  saints'  heavenly  food  in  all  generations, 
through  which  they  have  life." 

After  some  conversation  relative  to  the  persecution  of  the 
Church  of  Rome,  the  discussion  closed,  and  all  present  saw 
the  error  of  the  Jesuit,  and  admired  the  simplicity  of  George 
Fox.  The  Society  of  Friends,  both  in  England  and  Ire- 
land, were  suffering  great  injustice  from  many  persons  in 
power,  and  George  Fox  went  to  see  Cromwell  about  allevi- 
ating them,  as  well  as  to  warn  him  of  the  danger  of  declaring 
himself  king.  He  also  wrote  several  letters  on  the  subject, 
the  substance  of  which  is  as  follows  : 

"  O  Protector — Who  hast  tasted  of  the  power  of  God, 
which  many  generations  before  thee  have  not  so  much  since 


110 


HISTORY  OF  FRIENDS. 


the  days  of  apostasy  from  the  Apostles,  take  heed  that  thou 
lose  not  thy  power ;  but  keep  kingship  off  thy  head,  which 
the  world  would  give  to  thee,  and  earthly  crowns  under  thy 
feet,  lest  with  that  thou  coverest  thyself,  and  so  lose  the 
power  of  God.  When  the  children  of  Israel  went  from  that 
of  God  in  them,  they  would  have  kings  as  other  nations 
had,  as  transgressors  had ;  and  so  God  gave  them  one ! 
And  what  did  they  do  then  ?  And  when  they  would  have 
taken  Christ,  and  made  him  a  king,  he  hid  himself  from 
them  ;  he  was  hid  from  that  which  would  have  made  him  a 
king,  he  who  was  the  King  of  the  Jews  inward.  O  Oliver, 
take  heed  of  undoing  thyself,  by  running  into  things  that  will 
fade,  the  things  of  this  world  that  will  change.  Be  subject 
and  obedient  to  the  Lord  God." 

He  also  wrote  a  letter  to  Cromwell's  beloved  daughter, 
Lady  Claypole,  who  was  on  a  bed  of  sickness,  and  much 
troubled  about  her  eternal  salvation.  He  told  her  to  be  quiet 
and  still,  only  look  to  God  for  the  blessing  she  might  expect, 
and  to  his  power  for  the  work  of  salvation.  He  bid  her  keep 
in  the  fear  of  the  Lord,  for  the  same  light  which  let  her 
see  sin  and  transgression,  will  also  show  the  covenant  of 
God,  that  blots  out  sin  and  transgression,  and  brings  victory 
and  dominion  over  it.  The  letter  was  read  to  her  and  re- 
ceived kindly,  but  she  did  not  live  many  days  after ;  thus 
Cromwell  met  with  continual  sorrow  and  trouble  from  al- 
most every  source.  A  day  of  solemn  fast  and  humiliation 
having  been  proclaimed  by  the  Protector,  on  account  of  the 
persecution  of  the  Protestants  in  Lucerne  valley,  George  Fox 
wrote  a  letter  to  the  Governors  of  the  nation,  showing  them 
what  kind  of  a  fast  God  requires  and  accepts.  It  is  too  long 
for  this  work,  but  the  following  paragraphs  contain  the  pith 
of  this  admirable  letter. 

"  Now,  whereas  ye  take  into  your  consideration  the  said 
persecution,  tyranny,  and  cruelty  exercised  upon  them,  whom 
ye  call  your  Protestant  brethren,  and  do  contribute  and  ad- 
minister to  their  wants  outwardly  ;  this  is  good  in  its  place, 
and  see  it  good  to  administer  to  the  necessities  of  others, 


HISTORY  OF  FRIENDS. 


Ill 


and  to  do  good  to  all ;  and  we  who  are  sufferers  by  a  law 
derived  from  the  Pope,  are  willing  to  join,  and  to  contribute 
with  you,  to  their  outward  necessities.  For  the  earth  is  the 
Lord's  and  the  fulness  thereof;  who  is  good  to  all,  and  gra- 
cious to  all,  and  willing  that  all  should  be  saved,  and  come 
to  the  knowledge  of  the  truth.  But,  in  the  meantime,  while 
ye  are  doing  this,  and  taking  of  others,  cruelty,  tyranny,  and 
persecution,  turn  your  eyes  upon  yourselves,  and  see  what  ye 
are  doing  at  home.  To  the  light  of  Christ  Jesus,  in  all  your 
consciences,  I  speak,  which  cannot  lie,  nor  cannot  en1,  nor 
cannot  bear  false  witness ;  but  doth  bear  witness  for  God, 
and  cries  foj  equity  and  justice  and  righteousness  to  be  ex- 
ecuted. See  what  ye  are  doing  who  profess  the  Scriptures, 
which  were  given  forth  by  the  Saints  in  light,  who  dwelt  in 
the  light,  and  the  life  of  them.  For  them  who  now 
witness  the  same  light,  the  same  life,  and  the  same  power, 
which  gave  forth  the  Scriptures,  which  ye  in  words 
profess,  ye  persecute  and  drive  them  from  your  synagogues, 
markets,  and  public  places.  Now  let  that  of  God  in 
your  consciences,  which  is  just  and  righteous,  examine 
and  try,  whether  ye  are  an  example  or  precedent,  to  ex- 
ercise the  persecution,  which  many  in  the  nation  suffer,  who 
are  a  people  harmless  and  innocent,  walking  in  obedi- 
ence towards  God  and  man.  And  though  ye  account  the 
way  of  truth  they  walk  in,  heresy,  yet  therein  do  they  exer- 
cise a  conscience  void  of  offence  towards  God  and  man,  not 
wronging  any  man,  neither  giving  any  just  cause  of  offence  ; 
only  being  obedient  to  the  commands  of  the  Lord,  to  declare 
as  they  are  moved  by  the  Holy  Ghost,  and  standing  for  the 
testimony  of  a  good  conscience,  speaking  the  truth  in  Christ, 
their  consciences  bearing  them  witness  that  they  lie  not ; 
for  this  do  they  suffer  under  you,  who,  in  a  word,  possess  the 
same  thing  for  which  they  suffer.  Ye  profess  Jesus  Christ, 
who  is  the  light  of  the  world,  that  enlightens  every  one  that 
cometh  into  the  world,  and  yet  persecute  them  that  bear  wit- 
ness, and  give  testimony  to  this  light.  Ye  profess  that  the 
Word  is  become  flesh,  and  yet  persecute  them  that  witness 


112 


HISTORY  OF  FRIENDS. 


it  so.    Ye  profess,  that  whosoever  confesseth  not  that  Jesus 
Christ  is  eome  in  the  flesh,  is  an  Antichrist,  and  yet  persecute 
them  that  do  confess  him  come  in  the  flesh,  and  call  them 
deceivers.    Ye  profess  that  the  kingdom  of  Christ  is  come, 
and  yet  persecute  them  that  witness  it  has  come.    Ye  pro- 
fess Christ  Jesus,  the  resurrection  and  the  life,  and  yet  perse- 
cute them  that  witness  him  to  be  so.    If  ye  say,  1  How  shall 
we  know  that  these  people  who  say  they  witness  these  things 
do  so  or  not  ?' .   I  answer,  '  Turn  your  minds  to  the  light 
which  Christ  Jesus  hath  enlightened  you  withal,  which  is 
one  in  all ;  and  if  ye  walk  in  the  light,  ye  shall  have  the  light 
of  life,  and  then  ye  will  know,  and  see  what  ye  have  done, 
who  have  persecuted  the  Lord  of  Glory  (in  his  people),  in 
whom  is  life,  and  the  life,  the  light  of  men.    To  no  other 
touchstone  shall  we  turn  you,  but  into  your  own  consciences, 
and  there  shall  ye  find  the  truth  of  what  we  have  declared 
unto  you,  and  of  what  we  bear  testimony  to,  according  to 
the  Holy  Scriptures.    And  when  the  books  of  consciences 
are  opened,  and  all  judged  out  of  them,  then  shall  ye  witness 
us  to  be  of  God,  and  our  testimony  to  be  true,  though  now 
you  may  stop  your  ears,  and  harden  your  hearts,  while  it  is 
called  to-day.    But  then  ye  shall  know  what  ye  have  done, 
and  whom  ye  have  transgressed  against,  and  then  ye  will  see 
that  no  persecutors  in  any  age  or  generation,  that  ever  went 
before  you,  did  ever  transgress  against  that  Light  and  mea- 
sure of  God  made  manifest,  in  such  a  manner  as  ye  have 
done.    Therefore,  to  the  eternal  light  of  Jesus  Christ,  the 
searcher  and  frier  of  all  hearts,  turn  your  minds,  and  see  what 
ye  are  doing,  lest  ye  overturn  your  foundation  whereon  ye 
stand,  while  ye  are  professing  the  Scriptures,  and  persecuting 
the  life,  light,  and  power,  which  they  were  in  who  gave  them 
forth.    For  the  stone  cut  out  of  the  mountain  without  hands, 
is  now  striking  at  the  feet  of  the  image,  the  profession  which 
is  set  up,  and  stands  in  the  will  of  man.    Now  is  that  made 
manifest  into  which  all  must  answer  and  appear  before  the 
judgment-seat  of  Christ,  that  every  one  may  receive  the  thing 
done  in  his  body,  according  to  that  he  hath  done,  whether  it 


HISTORY  OF  FRIENDS. 


113 


be  good  or  bad.  Knowing,  therefore,  the  terror  of  the  Lord, 
we  persuade  men  ;  but  we  are  made  manifest  unto  God,  and 
shall  be  made  manifest  in  all  your  consciences,  which  ye 
shall  witness." 

These  fasts  were  proclaimed  several  times,  and  as  they  were 
attended  generally  with  some  cruelty  to  Friends,  George 
Fox  said  they  were  like  Jezebel's,  and  continued  to  write 
against  them.  He  also  wrote  to  Parliament,  about  the  hy- 
pocrisy of  its  members,  who  professed  to  be  religious,  and  yet 
committed  many  offences  against  the  innocent  and  harmless. 

"  O,  friends,"  said  he,  "  do  not  cloak  and  cover  yourselves  ; 
there  is  a  God  that  knoweth  your  hearts  and  he  will  uncover 
them.  He  seeth  your  way.  Wo  be  to  him  that  covereth,  but  not 
with  my  spirit,  saith  the  Lord.  Do  ye  contrary  to  the  law,  and 
there  put  it  from  you  !  Mercy  and  true  judgment  ye  neglect. 
Look,  what  was  spoken  against  such  ?  My  Saviour  said ;  '  I 
was  sick,  and  ye  visited  me  not ;  I  was  hungry,  and  ye  fed  me 
not ;  I  was  a  stranger,  and  ye  took  me  not  in ;  I  was  in  pris- 
on, and  ye  visited  me  not.'  But  they  said,  '  When  saw  we 
thee  in  prison,  and  did  not  come  to  thee  ? '  '  Inasmuch  as 
ye  did  it  not  unto  one  of  these  little  ones,  ye  did  it  not 
unto  me ! '  Friends,  ye  prison  them  that  be  in  the  life 
and  power  of  truth,  and  yet  profess  to  be  the  ministers 
of  Christ ;  but  if  Christ  had  sent  you,  ye  would  bring  out  of 
prison,  and  out  of  bondage,  and  receive  strangers.  Ye  have 
lived  in  pleasure  on  the  earth,  and  been  wanton ;  ye  have 
nourished  your  hearts  as  in  a  day  of  slaughter  ;  ye  have 
condemned  and  killed  the  just,  and  he  doth  not  resist  you." 

One  day  a  woman  entered  Parliament  with  a  pitcher  in 
her  hands,  which  she  broke  on  the  floor,  at  the  same  time 
telling  them,  so  should  they  be  broken  to  pieces,  which  pre- 
diction was  verified  shortly  after.  Thomas  Aldam  and 
Anthony  Pearson  travelled  over  England,  for  the  purpose  of 
visiting  the  different  jails,  in  order  to  find  out  the  sufferings 
of  those  who  were  imprisoned  for  the  sake  of  then  religious 
belief;  and  after  collecting  all  the  information  they  laid  the 

subject  before  ihe  Protector ;  but  he  being  unwilling  to  grant 

8 


HISTORY  OF  FRIENDS. 

their  release,  Thomas  Aldam  tore  his  cap  to  pieces,  and  said 
to  him,  "  so  shall  thy  government  be  rent  from  thee  and  thy 
house." 

Edward  BuiTough  wrote  several  letters  to  Cromwell,  of 
which  the  following  is  the  most  important.  It  was  delivered 
to  the  Protector  in  the  sixth  month  [June]  at  Hampton 
Court. 

"  Friend !  know  that  there  is  a  God  that  doth  whatsoever 
he  will ;  all  power  is  in  his  hand,  and  he  bringeth  to  pass  the 
counsel  of  his  own  heart,  and  he  rules  the  kingdoms  of  men, 
and  bringeth  down  and  setteth  up ;  he  killeth  and  maketh 
alive ;  and  he  changes  times  and  seasons  and  governments, 
and  brings  to  naught  the  councils  of  men :  for  all  power  in 
earth  and  in  heaven  is  in  him,  and  all  his  doings  are  right, 
and  his  ways  are  equal ;  and  thou  and  all  mankind  are  as 
clay  in  the  hand  of  the  potter,  he  can  honor  and  exalt  as  he 
pleases,  and  he  can  mar,  and  break  to  pieces,  and  dishonor 
whensoever  he  will ;  wherefore  be  humble  and  low  in  heart 
before  him,  for  he  is  the  highest  power  that  subdueth  all 
things  under  his  feet.  If  he  wound,  who  can  heal  ?  And 
if  he  kill,  there  is  none  can  make  alive  ;  and  know  thou,  it  is 
the  Lord  God  Almighty  that  doeth  this,  in  whose  hands  aTe 
the  issues  of  life  and  death,  and  he  it  is  who  can  break  thee 
down  and  build  thee  up,  who  can  wound  thee  and  restore 
thee,  and  bring  to  destruction,  and  say  unto  thee  return  ;  and 
to  know  him  that  doth  this,  belongs  to  thy  eternal  peace,  &c. 

"  Be  thou  faithful  in  what  the  Lord  calleth  thee  to,  and  thou 
shalt  have  thy  reward  ;  and  seek  his  honor,  and  he  will  honor 
thee ;  and  let  thy  mind  be  to  the  Lord  in  all  things,  and  feel 
his  word,  and  power,  and  presence  in  thee,  to  quench  all 
that  is  contrary,  and  thou  wilt  be  blessed  in  this  life,  and  in 
the  life  to  come ;  but  if  thou  conlinuest  in  thy  oppression, 
the  Lord  will  suddenly  smite  thee." 

Four  weeks  after  the  receipt  of  this  letter,  the  prediction 
in  it  was  verified,  for  he  died  with  a  disease  of  the  heart,  at 
Hampton  Court.  Previous  to  his  death,  George  Fox  wrote 
to  him,  "  That  it  was  not  improbable,  on  account  of  his 


HISTORY  OF  FRIENDS. 


11& 


wickedness,  God  might  raise  the  Royalists  against  him,  to  be 
instruments  in  executing  his  wrath,  as  once  he  himself  had 
been  an  instrument  to  their  overthrow."  George  Fox  also 
went  to  Hampton  Court,  to  speak  to  him  in  relation  to  the 
sufferings  of  his  friends ;  but  the  Protector  was  sick,  and 
Dr.  Harvey  told  him  it  would  not  be  prudent  to  let  him  enter 
the  room.  The  next  day  he  was  seized  with  a  violent  fever, 
and  although  one  of  his  chaplains  assured  him  of  his  recov- 
ery, yet  day  by  day  he  became  worse,  till  he  died.  During 
his  illness,  E.  Burrough  wrote  a  letter  to  his  wife  and  chil- 
dren, in  which  we  find  the  following  passage  : 

"  And  though  these  innocent  lambs  of  Christ  suffer  thus 
under  this  present  power,  yet  are  they  not  enemies  to  you, 
but  are  friends  to  your  persons  and  families,  and  pity  you, 
and  love  you,  and  desire  well  for  you  in  the  Lord,  that  you 
may  repent,  and  be  healed,  and  even  that  your  hearts  may 
be  opened  to  receive  refreshments  to  your  souls,  and  that 
you  may  be  established  in  righteousness  and  truth  over  all 
your  enemies,  and  may  not  be  confounded,  nor  your  pos- 
terity brought  into  reproach,  which  is  hastening  upon  you  : 
and  though  our  love  be  despised,  and  we  accounted  hateful 
in  your  sight,  and  looked  upon  with  derision,  yet  we  bear 
all  things  in  patience,  truly  desiring  your  returning  and  re- 
pentance, and  not  your  destruction.    But  if  these  doleful 
sufferings  of  the  Lord's  poor  lambs  be  continued  by  the 
present  power,  it  will  destroy  you,  and  break  you,  and  con- 
found you,  and  the  Lord  will  not  cease  to  smite  you  with 
his  rod  of  sharp  rebukes ;  and  he  will  make  you  know  his 
people's  cause  shall  not  be  unpunished.    Oh,  did  you  know 
how  hundreds  have  and  do  suffer !  How  the  bodies  of  some 
have  been  tortured  by  stocks  and  cruel  whippings !  And 
how  some  are  rudely  treated  in  prisons,  and  others  suffering 
sickness  in  the  cold  damps  of  dungeons !    Oh,  did  but  your 
eyes  behold,  or  your  hearts  perceive,  the  greatness  of  the 
cruelty  which  some  of  the  Lord's  dear  servants,  and  your 
faithful  friends,  undergo,  it  would  make  your  hearts  ache, 
and  your  spirits  tremble !    And  all  this  is  done  in  the  name 


116 


HISTORY  OF  FRIENDS. 


and  under  the  authority  of  the  Protector :  therefore,  how 
should  the  Lord  but  lay  it  to  your  charge,  and  afflict  him 
and  his  family  ?  He  will  make  you  know  there  is  a  God 
that  can  do  whatsoever  he  will,  and  that  life  and  death  are 
in  his  hands,  and  all  creatures  are  as  clay  in  the  hands  of  the 
potter ;  and  he  rules  in  the  kingdoms  of  men,  and  puts  down 
one,  and  sets  up  another,  according  to  his  pleasure ;  but  if 
the  love  of  God  be  withholden  from  you,  it  is  because  of 
disobedience  to  Him,  and  your  transgression.  Wherefore, 
be  obedient  to  him,  and  love  his  ways  and  judgments,  that 
he  may  make  you  more  happy  with  a  crown  immortal,  that 
never  fades  away.  And  remember  once  more  the  Lord  hath 
warned  you,  by  a  friend  unto  you  in  the  Lord." 

This  letter  did  not  reach  his  relations  until  the  day  before 
his  death,  and  it  was  not  until  within  a  few  hours  of  the  sor- 
rowful event,  that  he  named  his  eldest  son,  Richard,  as 
his  successor.  His  last  words  were  those  of  remorse,  for  he 
knew  that  men  would  utter  his  name  with  reproach,  and 
trample  on  his  ashes  when  dead.  The  day  of  his  death  (the 
third  of  the  ninth  month  [September]),  was  remarkable  for  a 
severe  storm  which  passed  over  England,  uprooting  trees, 
destroying  houses  by  the  violence  of  the  wind,  and  wreck- 
ing many  ships  at  sea.  A  number  of  persons  met  to  pray  in 
one  of  the  ante-rooms,  and  when  they  heard  of  his  decease,  a 
person  named  Sterry  said  :  "  This  is  good  news  ;  because, 
if  he  was  of  great  use  to  the  people  of  God,  when  he  was 
amongst  us,  now  he  will  be  much  more  so,  having  ascended 
to  heaven,  there  to  intercede  for  us."  If  he  had  been  the 
greatest  saint  on  earth,  that  power  would  not  have  been  given 
to  him  ;  and  although  once  endued  with  eminent  virtues,  yet, 
during  the  latter  part  of  his  reign,  he  suffered  many  of  his  in- 
nocent people  to  be  abused  and  maltreated  by  those  who 
received  the  grant  of  their  office  from  his  hands,  and  were 
responsible  alone  to  him  for  the  manner  of  discharging  then- 
duties.  Edward,  Earl  of  Clarendon,  said  of  Cromwell,  that 
he  was  one  of  those  persons  whom  even  his  enemies  could 
not  vilify,  without  praising.     Richard  Cromwell  was  pro- 


HISTORY  OF  FRIENDS. 


claimed  Protector  of  the  Commonwealth,  and  on  assuming 
the  duties  of  that  office,  E.  Burrough  wrote  him  an  account 
of  the  situation  of  some  of  his  friends,  and  in  speaking  of  the 
rulers,  said  : 

"  As  for  the  magistracy,  it  was  ordained  of  God  to  be  a 
dread,  terror  and  limit  to  evil-doers,  and  to  be  a  defence  and 
praise  to  all  that  do  well;  to  condemn  the  guilty,  and  to  jus- 
tify the  guiltless  ;  but  the  exercise  thereof  in  this  day  in  these 
nations  is  degenerated,  and  some  that  are  in  authority  are 
greatly  corrupted,  and  regard  not  the  just  and  pure  law  of 
God,  to  judge  only  thereby ;  but  oppress  the  poor  by  injus- 
tice, and  subvert  the  good  laws  of  God  and  men,  to  a  wrong 
end  and  use,  abusing  authority,  and  turning  the  sword  against 
the  just,  whereby  true  judgment  is  turned  backward,  and  the 
innocent  made  to  suffer  for  righteousness'  sake,  through  the 
corruptions  of  men  ;  and  didst  thou  know  what  we  know,  it 
would  pierce  thy  heart.  It  is  frequent  amongst  the  judges 
and  magistrates  to  commit  a  man  to  prison,  and  impose  some 
great  fine  upon  him,  and  cast  him  into  a  dungeon  among 
thieves  and  murderers,  for  no  other  offence  or  breach  of  law, 
but  because  he  cannot  put  off  his  hat  to  them,  and  respect 
their  persons  by  bowing  on  their  knee.  And  many  others 
who  fear  God,  and  for  conscience'  sake  cannot  swear  upon 
a  book,  because  Christ  saith,  swear  not  at  all ;  though  they 
deny  not  to  speak  and  do  the  truth  in  all  things,  as  in  the 
presence  of  God  and  all  men  ;  and  others  because  they  preach 
against  sin,  and  the  iniquities  of  the  times,  in  teachers,  rulers, 
and  the  people,  in  the  churches,  highways  and  market-places, 
as  they  are  moved  by  God ;  and  many  others,  because  their 
conscience  will  not  permit  them  to  pay  tithes,  nor  give 
money  or  wages  to  maintain  a  priest  or  false  teacher,  that 
they  receive  no  profit  by  ;  or  to  maintain  a  church  where  the 
world  worships  in  vain  traditions,  and  not  in  the  spirit  and 
power  of  God  ;  and  many  have  been  taken  out  of  peaceful 
meetings,  where  they  were  waiting  upon  the  Lord,  and  for 
these  causes,  through  the  envy  of  wicked  men,  and  without 
any  just  conviction  of  the  breach  of  any  law,  or  any  lawful 


118 


HISTORY  OF  FRIENDS. 


trial  or  examination,  have  hundreds  of  just  men  been  sent  to 
prison,  and  suffered  torments  and  cruelty  of  every  kind." 

The  churchmen  had  secured  the  influence  of  the  new  Pro- 
tector, and  this  remonstrance  had  not  the  least  effect;  he  was 
flattered  by  the  ministers  in  their  pulpits  ;  and  the  preachers 
in  Suffolk,  to  prove  their  loyalty  called  him  their  Joshua,  and 
said,  "  though  our  sun  is  gone  down,  yet  no  night  ensued. 
Sol  occubuit,  nox  nulla  secuta  est."  A  pamphlet  was  pub- 
lished entitled  "  The  Church-Faith,"  to  which  George  Fox 
wrote  an  answer,  and  so  incensed  some  of  the  members  of 
Parliament,  that  one  of  them  told  him,  he  must  go  to  Smith- 
field. 

"  I  am  over  your  fires  and  fear  them  not,"  said  George 
Fox. 

While  addressing  some  members  of  Parliament,  Major 
Wiggan  said:  "  Christ  had  taken  away  the  guilt  of  sin,  but 
had  left  the  power  of  sin  remaining  in  us."  George  Fox 
said:  "  This  was  a  strange  doctrine,  for  Christ  came  to  de- 
stroy the  devil  and  his  works,  and  the  power  of  sin,  and  so 
to  cleanse  men  from  sin." 

At  this  time  the  Friends  suffered  many  bitter  persecutions, 
their  meetings  were  disturbed  by  the  rabble,  who  were  incit- 
ed to  commit  acts  of  barbarity  and  indecency  by  the  bigoted 
priests  ;  many  of  their  members  were  cast  into  prison,  and 
at  a  meeting  near  London,  about  eighty  persons  were  strip- 
ped of  their  clothes,  tied  and  cast  into  ditches  and  ponds. 
Parliament  appointed  a  committee  to  examine  all  who  were 
imprisoned  for  their  religion,  of  which  Henry  Vane  Avas 
chairman.  When  the  prisoners  were  brought  to  London,  he 
first  refused  to  let  them  be  heard  without  they  uncovered 
their  heads  in  his  presence,  but  through  the  influence  of  some 
of  his  best  friends,  he  granted  them  an  audience  without 
enforcing  this  bigoted  rule,  and  many  defended  themselves 
so  ably  that  they  regained  their  liberty.  To  encourage  his 
friends,  George  Fox  wrote  them  the  following  lines : 

"  My  dear  friends,  everywhere  scattered  abroad,  in  prison 
and  out  of  prison,  fear  not  because  of  the  reports  of  suffer- 


HISTORY  OF  FRIENDS. 


119 


ings ;  let  not  the  evil  spies  of  the  good  land  make  you  afraid, 
if  they  tell  you  the  walls  are  high,  and  that  there  are  Ana- 
kims  in  the  land  ;  for  at  the  blowing  of  the  ram's  .horns  did 
the  walls  of  Jericho  fall  down  ;  and  they  that  brought  the 
evil  report,  perished  in  the  wilderness.  But  dwell  ye  in  the 
faith,  patience  and  hope,  having  the  word  of  life  to  keep  you, 
which  is  beyond  the  law ;  and  having  the  oath  of  God,  his 
covenant,  Jesus  Christ,  which  divides  the  waters  asunder  and 
makes  them  run  in  heaps ;  in  that  stand,  and  ye  will  see  all 
things  work  together  for  good,  to  them  that  love  God  ;  and 
in  that  triumph  when  sufferings  come,  whatever  they  be. 
Your  faith,  your  shield,  your  helmet,  your  armor  you  have  on. 
Ye  are  ready  to  skip  over  a  mountain,  a  hill  or  a  wall,  and 
to  walk  through  the  deep  waters,  though  they  be  heaps  upon 
heaps.  For  the  evil  spies  of  the  good  land  may  preach  up 
hardness,  but  Caleb,  which  signifies  an  heart,  and  Joshua,  a 
Saviour,  triumphs  over  all." 

The  body  of  Cromwell  lay  in  state  at  Somerset  House, 
until  the  twenty-third  of  the  eleventh  month  [November], 
when  a  statue  of  him  was  placed  in  the  room,  which  so  griev- 
ed George  Fox,  that  he  wrote  to  the  persons  who  placed  it 
there  in  the  following  manner  : 

"  Oh,  friends,  what  are  ye  doing !  And  what  mean  ye  to 
sound  before  an  image  ?  Will  not  all  sober  people  think 
ye  are  mad  ?"  •  "  Oh,  how  am  I  grieved  with  your  abomi- 
nations !  Oh,  how  am  I  wearied !  My  soul  is  wearied  with 
you,  saith  the  Lord.  Will  I  not  be  avenged  of  you,  think 
ye,  for  your  abominations  ?  Oh,  how  have  ye  plucked  down 
and  set  up !  Oh,  how  are  your  hearts  made  whole,  and  not 
rent !  And  how  ye  are  turned  to  fooleries !  Which  things  in 
times  past  ye  stood  over ;  therefore,  how  have  ye  left  my 
dread,  saith  the  Lord  !  O,  therefore,  fear,  and  repent,  lest  the 
snare  and  the  pit  take  you  all.  The  great  day  of  the  Lord 
is  come  upon  all  your  abominations,  and  the  swift  hand  of 
the  Lord  is  turned  against  them  all.  The  sober  people  in  the 
nation  stand  amazed  at  your  doings,  and  are  ashamed,  as  if 
you  would  bring  in  popery." 


120 


HISTORY  OF  FRIENDS. 


The  pompous  State  funeral  of  the  Protector  took  place  on 
the  twenty-third  of  the  eleventh  month  [November],  and  the 
streets  of  London,  the  windows,  the  balconies,  and  even  the 
roofs  of  houses,  were  densely  crowded  with  thousands,  anx- 
ious to  see  the  great  and  magnificent  procession  in  honor  to 
the  memory  of  Oliver  Cromwell.  "  Alas!  for  him,"  said 
Burrough,  whilst  viewing  the  procession  on  horseback,  near 
Charing  Cross,  "  who  was  once  a  great  instrument  in  the 
hands  of  the  Lord  to  break  down  idolatrous  images!  Did 
not  the  Lord  once  stir  up  his  heart  against  such  things  ? 
And  did  not  once  his  children,  officers,  soldiers,  and  army, 
pull  down  all  images  and  crosses,  and  all  such  like  popish 
affairs,  wherever  they  met  with  them  ?  What  grievous  and 
abominable  work  is  this  ?  Have  they  now  made  a  costly 
image  of  him?  And  are  such  as  were  once  his  soldiers,  now 
guarding  it  and  watching  over  it,  and  his  children  and  offi- 
cers following  it,  and  multitudes  of  the  inhabitants  of  Lon- 
don wondering  and  gazing  after  an  image.  What  a  change 
is  this  in  so  short  a  time  ?" 

His  zealous  testimony  was  printed,  and  the  impression  it 
made  on  the  hearts  of  the  people  is  a  more  lasting  monument 
to  his  memory  than  the  statue  .erected  to  Cromwell.  The 
persecution  of  the  Society  of  Friends,  however,  did  not  cease 
under  the  government  of  Richard  Cromwell,  snd  in  the 
twelfth  month  [December],  E.  Burrough  sent  the  following  to 
the  Protector  and  his  council : 

"  The  Lord  God  will  shortly  make  you  know  that  we 
are  his  people  ;  though  we  be  accounted  as  sheep  for  the 
slaughter,  yet  our  King  of  Righteousness  will  break  you  to 
pieces,  if  you  harden  your  hearts,  and  repent  not.  And 
though  that  love  will  not  draw  thee,  neither  the  gentle  lead- 
ings of  our  God  have  any  place  in  you,  yet  judgments  shall 
awaken  you,  and  his  heavy  hand  of  indignation  shall  lie 
upon  your  consciences,  and  you  will  be  distracted  and  scat- 
tered to  pieces." 


CHAPTER  X. 


In  the  beginning  of  this  year,  England  was  convulsed 
with  political  factions,  all  anxious  and  determined  to 
1659.  carry  out  their  several  ends  ;  many  adhering  to  the 
new  Protector,  whilst  a  number  of  the  members  of  the 
Long  Parliament  connected  themselves  with  the  royalists, 
and  resolved  to  establish  Charles  upon  the  ancient  throne  of 
their  country.  As  there  were  many  young  and  inexperienced 
persons  who  had  become  members  of  the  Society  of  Friends, 
George  Fox  wrote  them  a  letter  to  beware  of  plots  and  trea- 
son, and  telling  them  their  welfare  was  a  spiritual  one, 
fought  without  the  use  of  carnal  weapons. 

William  Caton  made  another  visit  to  Holland,  and  after 
holding  meetings  at  the  English  Alley,  Eland's  Graff,  Ange- 
lier's  Graff,  Kuypers  Padt,  he  succeeded  in  establishing  a 
permanent  one  at  Verwer's  Padt,  without  the  city's  freedom, 
where  many  people  flocked  to  hear  the  word  of  God.  After 
making  some  stay  at  Amsterdam,  he  returned  to  England. 

William  Ames  went  to  Germany,  and  while  at  Heidel- 
burg,  he  visited  the  court  of  the  Prince  Elector,  Charles  Lo- 
dowick,  who  treated  him  with  urbanity  and  kindness,  and 
took  no  offence  because  he  did  not  stand  uncovered  in  his 
presence.  Ames  walking  by  the  side  of  the  prince  in  the 
garden,  with  his  hat  on,  some  of  the  courtiers  askc1  if  they 
should  request  the  Quaker  to  take  it  off,  but  the  prince 
said  he  did  not  expect  him  to  do  that.  At  another  time,  the 
prince  requested  his  chaplain  and  Ames  to  dine  with  him, 
and  it  seems  for  no  other  purpose  than  to  give  Ames  a  chance 
to  reprove  the  chaplain,  which  task  he  did,  to  the  infinite 
pleasure  of  the  prince. 


122 


HISTORY  OF  FRIENDS. 


Whilst  William  Ames  was  in  the  Palatine,  he  convinced 
a  settlement  of  Baptists  at  Kriesheim,  a  town  not  far  from 
Worms,  which  afterward  emigrated  to  Pennsylvania,  in 
America,  just  in  time  to  avoid  the  desolation  of  a  war,  which 
soon  spread  itself  over  this  part  of  Germany,  reducing  thou- 
sands to  the  most  abject  poverty. 

After  Ames  had  converted  a  number  in  Palatine,  the  ma- 
gistrates became  offended  and  passed  a  law,  fining  all  who 
gave  him  lodging  or  entertainment,  but  the  Prince-Elector, 
being  informed  of  this  unjust  procedure  on  the  part  of  his 
minor  officers,  took  off  the  fine  and  rendered  the  law  null. 
A  year  after  this,  Ames  came  to  Palatine  with  John  Higgens, 
and  visiting  the  Prince-Elector,  he  understood  from  the  cap- 
tain of  the  guard,  that  the  prince  was  glad  of  his  return. 
For  several  years  Ames'  friends  from  England  visited  the 
Elector,  and  to  his  praise  be  it  said,  he  always  treated  them 
with  affection  and  kindness. 

In  the  first  month  [January]  of  this  year,  W.  Ames  was 
at  Rotterdam,  in  Holland,  and  while  there,  was  confined  in 
Bedlam,  which  at  that  time  excited  some  attention  among 
the  people,  and  demands  more  than  a  passing  notice.  At 
Moordrecht,  a  village  near  Gonda,  dwelt  a  man  named  Mar- 
tin Martinson,  a  cooper  by  trade,  who,  on  becoming  convert- 
ed to  the  Society  of  Friends,  opened  his  house  for  a  place  of 
meeting.  On  going  from  his  lodging  to  Martinson's  house 
one  first-day  morning,  he  was  followed  by  a  multitude  of 
riotous  persons,  who  stoned  him,  and  making  a  great  noise, 
the  priest  of  Gouwerck  came  to  them  and  asked, 

"  Why  they  made  such  a  sad  noise  ?" 

"  Because  the  people  were  not  taught  better,"  replied 
Ames. 

"  They  are  not  in  the  habit  of  making  such  a  noise  against 
honest  people,"  said  the  priest ;  "  but  I  believe  you  to  be  a 
deceiving  wolf,  that  comes  among  the  sheep  to  seduce  them, 
and  that  therefore  they  cry  against  you." 

"  Prove  it,"  said  Ames. 

"  I  do  not  know  you,"  replied  the  priest 


HISTORY  OF  FRIENDS. 


123 


"  Learn,  then,  better  manners,  than  to  call  one  thou  know- 
est  not,  a  wolf  and  a  deceiver." 

He  shortly  after  wrote  from  Rotterdam  to  Martinson,  re- 
questing him  to  wait  on  the  priest,  and  ask  him  to  appoint 
a  time  to  prove  he  was  a  deceiving  wolf  in  the  flock  of  the 
Lord.  When  Martin  went  to  see  the  priest,  he  did  not 
■wish  to  meet  W.  Ames  ;  but  persisting  in  his  demand,  the 
priest  appointed  the  next  first-day  morning,  after  he  had 
finished  his  sermon  in  the  church,  where  he  would  publicly 
prove  all  he  had  said,  before  the  people. 

The  priest  of  Gouwerck,  however,  consulted  with  his 
associate  at  Moordrecht,  who  advised  him  not  to  meet  the 
Quaker ;  and  they  concocted  and  put  into  execution  a  plot 
to  arrest  him,  and  have  him  imprisoned  as  a  madman  in 
Bedlam.  About  a  week  after  this,  Martin  was  arrested,  and 
placed  in  the  same  room  with  Ames.  They  remained  about 
three  weeks  in  Bedlam,  when  the  deputy-governor  of  the 
house  told  them,  "  If  I  were  in  you  place,  I  would  go  out." 

"  Wilt  thou  suffer  us  to  do  so  ?"  said  the  prisoners. 

"  I  will  not  hinder  you,"  replied  the  governor. 

"  I  will  not  be  reputed  as  one  who  broke  prison,"  said 
Ames. 

"  Nay,"  replied  the  deputy,  "  why  should  you  be  reputed 
so  ?  You  may  go  out  freely :  all  is  unlocked,  and  the  door 
will  be  opened  for  you ;  for  the  governors  do  not  wish  you 
to  stay  here." 

On  the  28th  of  the  month  they  left  Bedlam ;  but  Ames 
told  the  deputy,  "  That  he  intended  to  go  and  speak  with  the 
dikegrave,^  and  if  he  were  displeased  at  their  going  out,  he 
might  put  them  in  again,  for  they  would  not  have  the  name 
of  prison-breakers."  The  dikegrave  sent  him  back  to  Bed- 
lam, where  he  remained  for  a  month,  during  which  time  he 
wrote  a  reply  to  the  Answer  of  Jacob  Koelman  to  eighty- 
three  queries  given  to  the  German  people  by  Ames,  some 
time  before.  On  gaining  his  liberty,  he  returned  to  England* 


*  A  German  justice. 


124 


HISTORY  OF  FRIENDS. 


but  soon  after  went  again  to  Holland,  in  company  with  Wil- 
liam Caton. 

An  account  of  the  sufferings  of  the  Society  of  Friends 
was  published,  and  delivered  to  the  Speaker  of  Parliament, 
Thomas  Bampfield,  for  the  purpose  of  exposing  the  perse- 
cution of  some  of  the  petty  officers  under  their  authority. 
It  contained  a  list  of  one  hundred  and  forty  persons  who 
were  deprived  of  their  possessions,  and  cruelly  impri- 
soned, for  holding  religious  meetings,  refusing  to  swear,  and 
not  paying  tithes :  of  this  number,  twenty-one  died  in 
prison,  either  from  the  sickness  generated  in  their  filthy 
abodes,  or  from  the  violent  abuses  inflicted  upon  them  by 
the  rabble  and  the  jailors.  Richard  Sale,  formerly  a  con- 
stable near  West  Chester,  was  placed  in  so  small  a  cell,  that 
the  compression  swelled  his  body,  and  he  died  from  pain 
and  suffocation.  It  is  computed  that  nearly  two  thousand 
persons,  who  by  the  Word  of  God  became  members  of  his 
meeting,  were  forced,  during  the  last  six  years,  to  suffer 
almost  every  kind  of  cruelly  for  the  belief  they  had  imbibed 
from  the  Fountain  of  all  good.  A  petition  was  also  sent  to 
Parliament  by  one  hundred  and  sixty  persons,  who  offered 
themselves  as  hostages  for  their  brethren  now  in  prison  ;  and 
under  their  names  the  following  sentence  was  added :  "  If 
we  had  been  of  Esau's  race,  we  should  have  fainted  before 
this  time ;  and  if  we  had  been  of  Cain's  progeny,  we  should 
have  fought  with  his  weapons :  but  this  never  was,  neither 
is  it  the  way  of  the  righteous  and  chosen,  of  which  we  are 
from  the  foundation  of  the  world."  In  the  4th  month  [April], 
this  was  given  to  Parliament;  but  they  did  not  accept  the 
offer,  nor  release  the  prisoners. 

Edward  Burrough  published  a  letter  to  the  rulers  of  the 
Commonwealth,  predicting  that  in  the  next  year  the  Protec- 
tor should  be  displaced,  and  King  Charles  II.  fully  established 
on  his  throne. 

"  Wherefore,  all  ye  rulers,"  he  wrote, "  and  all  ye  that  have 
trodden  down  the  heritage  of  God,  and  ye  that  have  disre- 
garded these  many  warnings  that  ye  have  had ;  I  say  unto 


HISTORY  OF  FRIENDS. 


125 


you  all,  in  the  power  of  the  Lord  God,  in  his  dominion,  and 
by  his  spirit,  this  is  once  more  a  warning  to  you  from  the 
Lord,  and  that  these  things  must  surely  come  to  pass,  and 
be  fulfilled  in  their  season,  and  no  man  shall  be  able  to  de- 
liver his  brother ;  but  every  man  shall  bear  his  own  burden, 
and  drink  the  cup  prepared  for  him.    And  though  it  hath 
been  counted  a  light  thing  amongst  you,  and  you  have  de- 
spised the  reproof,  and  gone  on  without  fear ;  yet,  inasmuch 
as  the  Lord  hath  spared  you,  and  not  speedily  executed 
judgment  upon  you,  but  rather  waited  for  your  return ;  yet 
the  dealing  of  the  Lord  towards  you,  you  have  not  accepted ; 
and  therefore  shall  his  judgments  be  greater  upon  you.  For 
if  you  do  not  come  to  the  witness  in  your  own  consciences, 
what  evil  hath  this  people  done?    Whose  ox  have  they 
taken,  or  what  have  they  desired  of  you  ?    Or  what  have 
they  sought  from  you  ?    Or  wherein  have  they  been  a  bur- 
den to  you  ? — saving  that  they  have  reproved  you  for  your 
own  iniquities,  and  desired  your  redemption !    Would  you 
but  now  at  last  come  to  consider  this,  and  confess  the  truth 
in  your  consciences ;  will  not  that  tell  you,  that  they  have 
patiently  suffered  all  things  that  you  have  cruelly  imposed 
upon  them  ?    And  have  they  not  walked  peaceably  towards 
you,  and  humbly,  meekly  and  justly,  among  their  neighbors  ? 
Have  they  sought  to  overthrow  the  government,  or  have  they 
sought  vengeance  against  then  enemies?    Or  what  injury 
have  they  done  to  any  man's  person  or  estate,  saving  to  Sa- 
tan and  his  kingdom  ?    Have  they  not  sought  to  reform  and 
reclaim  the  ungodly  from  their  ways  ?    And  have  they  not 
pitied  and  prayed  for  their  enemies  ?  And  have  they  not  in  all 
things  walked  in  good  conscience  towards  the  Lord  and  all 
men.    Yea,  my  friends,  in  the  day  of  the  Lord,  when  the 
witness  in  your  conscience  shall  not  be  limited,  but  shall 
speak  plainly ;  and  when  the  impartial  Judge  shall  appear 
upon  his  throne,  then  shall  you  acknowledge  these  things. 

"  The  visitation  of  the  Lord  is  near  an  end,  when  his  lov- 
ing-kindness will  be  shut  from  you,  and  his  long  suffering 
turned  into  fury  ;  and  he  will  make  you  know  we  are  his 


126 


HISTORY  OF  FRIENDS. 


people,  with  whom  you  have  thus  dealt.  The  time  will  come 
when  he  will  crown  his  people  in  sight  of  his  enemies; 
he  will  crown  them  with  praise,  and  with  righteousness,  with 
honor  and  majesty,  and  he  will  keep  them  in  safety,  even 
when  you  are  surrounded  with  sorrow ;  his  mercy  and  lov- 
ing-kindness shall  extend  towards  them  even  when  his* 
wrath  and  judgments  smite  you,  and  confound  you.  O ! 
what  shall  I  say  unto  you ;  for  the  deep  sense  thereof  re- 
mains in  my  heart ;  when  I  consider,  how  in  all  ages  the 
Lord  avenged  his  people's  cause,  and  when  the  time  of  their 
suffering  expired,  he  broke  the  bonds  of  iniquity  and  set  them 
free.  Thus  did  he  with  his  people  Israel  of  old,  and  many 
times  it  was  his  way  with  his  people  to  bring  them  low  by 
suffering,  and  then  to  raise  them  up  again  in  glory :  and  he 
suffered  their  enemies  for  a  season  to  glory  over  them,  that 
he  might  bring  them  down.  And  thus  he  did  in  England,  in 
the  case  between  the  bishops  and  their  crew  of  persecutors, 
and  the  poor  people,  in  that  day  called  Puritans.  And  is  not 
he  the  same,  to  effect  the  same  work  at  this  very  day  ?  Yea, 
doubtless,  and  much  more  will  he  do,  inasmuch  as  the  mani- 
festation of  truth  is  more  clear  than  it  was  in  their  day ;  and 
inasmuch  as  the  rulers  and  people  of  this  nation  have  reject- 
ed a  more  clear  testimony,  than  either  the  papists  of  Queen 
Mary's  days,  or  the  bishops  and  prelates  in  their  days,  even 
so  much  more  will  the  Lord  God  execute  his  vengeance  with 
more  violence,  in  a  more  manifest  way ;  and  all  shall  know 
that  it  is  he  that  doth  it,  and  he  will  set  his  people  free ;  for 
he  hath  regarded  their  sufferings,  and  hath  said  it  is  enough ; 
he  hath  tried  them  and  found  them  faithful ;  all  this  hath  been 
suffered  to  prove  them  and  not  destroy  them.  And  like  as 
he  hath  preserved  them  in  patience  and  peace  through  it  all, 
even  so  will  he  give  them  hearts  to  walk  answeringly  to  their 
deliverance ;  and  as  they  have  abounded  in  patience  in  their 
sufferings,  so  shall  they  abound  in  praises  everlasting  in  the 
day  of  their  freedom,  and  the  earth  shall  be  glad,  and  shall 
yield  the  increase  and  blessing ;  the  heaven  and  earth  shall 
rejoice,  and  the  hearts  of  the  righteous  shall  beat  with  joy ; 


HISTORY  OF  FRIENDS. 


127 


when  the  Lord  hath  broken  the  yoke  of  the  oppressed,  and 
set  his  people  free,  inwardly  and  outwardly ;  and  then  shall 
they  sing  to  the  Lord,  over  all  their  enemies,  who  shall  be 
tormented  and  vexed  in  the  Lord's  displeasure  ;  for  their  re- 
ward cometh,  and  their  recompense  shall  be  even  as  their 
work,  and  he  will  give  unto  them  sorrow  and  anguish,  in- 
stead of  rejoicing. 

"  Again,  when  I  consider  how  the  Lord  raised  his  people, 
even  out  of  the  dust ;  and  those  who  were  not  a  people  ;  and 
the  Lord  hath  carried  on  this  work  amongst  his  people,  not 
by  anything  of  man,  nor  by  the  arm  of  flesh,  but  in  pure  in- 
nocence and  simplicity  hath  it  been  accomplished;  not  by 
the  wisdom  of  this  world,  nor  by  men  in  places  of  honor  and 
of  power  in  the  nations ;  for  all  that  has  been  wanting  to  them  ; 
and  what  they  are,  it  is  through  the  opposition  of  all  this ;  for 
they  have  none  of  the  great  men  of  the  earth  on  their  side  to 
defend  them  and  establish  them,  but  all  have  been  against 
them,  and  even  oppression  and  tyranny  executed  upon  them, 
rather  lhan  any  approbation,  or  justification  from  men  in  out- 
ward authority.  So  that  truly  it  may  be  said,  there  hath 
been  nothing  of  man  in  this  work,  but  all  of  the  Lord,  by  his 
own  power,  and  in  a  contrary  way  to  all  the  false  sects,  and 
false  churches,  hath  the  beginning  and  carrying  on  of  these 
things  been ;  for  we  know  that  all  the  false  sects  in  this  na- 
tion have  risen  and  been  established  through  the  countenance 
of  men  in  place  and  power,  and  upon  man,  and  the  wisdom 
of  this  world,  and  authority  of  the  powers  of  earth,  hath  the 
rise  and  fall  of  all  false  churches  depended.  And  as  the 
powers  of  the  earth  have  sided  with  them,  so  have  they  been 
set  up ;  and  at  the  displeasure  of  authority  have  been  cast 
down.  But  as  for  this  people,  they  are  raised  of  the  Lord, 
and  established  by  him,  even  contrary  to  all  men ;  and  they 
have  given  their  power  only  to  God,  and  they  cannot  give 
their  power  to  any  mortal  man,  to  stand  and  fall  by  an  out- 
ward authority,  and  to  that  they  cannot  seek ;  but  to  the 
Lord  alone,  who  heareth  their  cry  and  will  avenge  their  cause. 

"  Wherefore,  let  all  the  persecutors  bow  before  the  Lord, 


128 


HISTORY  OF  FRIENDS. 


and  let  all  the  saints  walk  humbly  in  his  sight,  and  let  them 
continue  in  that  innocent  life  in  which  they  have  begun ; 
and  let  them  never  forget  the  mercies  of  the  Lord,  and  what 
he  hath  brought  to  pass,  who  hath  manifested  great  things, 
and  will  do  more  and  more  to  the  confounding  of  all  his 
enemies,  and  to  the  praise  of  his  elect  people.  And  all  ye 
saints  upon  the  earth,  have  ye  the  Lord  in  respect  continu- 
ally, and  turn  you  not  unto  idols,  but  let  the  Lord  be  your 
joy  for  evermore." 

In  the  fifth  month  [May],  Edward  Burrough  and  Samuel 
Fisher  went  to  Dover.  The  deputy-governor  of  the  English 
castle,  Colonel  Alsop,  not  being  friendly  to  the  Society  of 
which  they  were  members,  sent  word  to  know  their  business 
in  Dover :  the  next  morning  they  wrote  a  letter,  stating  that 
their  object  was  to  visit  the  Jesuits,  friars,  priests,  and  other 
papists,  and  show  them  the  error  of  their  ways.  The  deputy 
tokl  them  it  would  be  dangerous  to  remain  in  town,  and  de- 
sired them  to  depart ;  but  they  answered,  "  If  he  desired 
them,  they  could  not  receive  any  such  desire  ;  and  if  he 
commanded  them,  they  could  not  obey  his  command ;  be- 
cause they  could  not  leave  the  town  but  in  the  will  of  God, 
according  to  which  will  they  came  thither.  E.  Burrough 
preached  to  the  capuchin  friars  the  next  day,  and  wrote  the 
following  queries  to  them,  in  Latin : 

"  The  mighty  day  of  the  Lord  is  come,  and  coming  unto 
you,  and  all  the  world.  Awake,  awake,  ye  that  sleep  in  the 
earth,  for  the  dreadful  God  is  arising  to  plead  with  you,  and 
to  give  unto  all  the  world  the  cup  of  his  fierce  indignation, 
because  of  your  idolatry,  hypocrisy,  and  abominations,  which 
have  corrupted  the  earth,  and  are  come  up  before  him,  and 
provoked  him  ;  and  the  cry  of  the  just,  who  hath  been  smit- 
ten, is  heard  by  the  Most  High;  and  his  sword,  which  is  the 
word  of  his  mouth,  will  wound  and  destroy  all  his  enemies. 
The  day  of  your  visitation  is  now  come,  wherein  the  Lord 
is  searching  you,  and  trying  you,  that  he  may  recompense. 
And  this  is  the  word  of  the  Lord  to  you. 


HISTORY  OF  FRIENDS. 


129 


"  Wherefore  I  am  moved  by  the  Lord  to  propound  some 
few  queries,  for  the  trial  of  your  spirits  and  your  ways ;  to 
which  I  demand  your  answer,  that  all  things  may  be  brought 
to  light  and  true  judgment,  and  that  you  may  be  judged 
justly,  and  by  the  Spirit  of  the  Lord  cleared,  or  condemned 
according  to  your  deeds." 

During  their  stay  in  Dover,  they  went  to  the  college  of 
Jesuits,  and  held  a  conference  of  about  three  hours  with  the 
chief  rector,  when  he  became  weary  of  their  reasoning,  and 
left,  without  promising,  as  they  wished,  to  meet  them  at  an- 
other more  convenient  time.  Burrough  wrote  several  pro- 
positions to  the  Jesuits,  priests,  and  friars,  in  which  he  repre- 
sented the  tyranny  of  the  Church  of  Rome  in  its  true  light : 
but  these  letters  were  not  answered.  Burrough  also  wrote 
to  the  soldiers  of  the  English  garrison,  and  told  them  to  be 
faithful  to  the  Lord,  and  not  to  seek  honor  for  themselves  in 
the  service,  but  the  honor  of  God.  He  followed  the  example 
of  John  the  Baptist,  when  he  spoke  to  the  soldiers,  and 
showed  them  in  what  consisted  their  military  duty  :  "  What 
do  you  know  but  the  Lord  may  have  some  good  work  for 
you  to  do,  if  you  be  faithful  to  Him  ?  And  since  the  Lord 
will  one  day  avenge  the  innocent  blood  shed  in  the  Pope's 
dominions,  and  appear  against  Babylon  and  Rome,  the  seat 
of  the  whore  and  the  kingdom  of  Anlichrist,  it  seems  not 
improbable  the  Lord  will  make  an  opening  of  the  way  by 
the  English  nation.  It  is  the  Lord's  work,  I  know,  to  make 
men  truly  religious ;  but  yet  he  may  work  by  you  to  destroy 
all  obstacles  that  set  themselves  against  Him.  If  such  a 
work  falls  to  your  lot,  do  not  be  ambitious,  nor  vain-glorious, 
but  make  it  your  work  to  demand  the  disannulling  of  the 
Popish  inquisition  and  cruel  laws."  He  also,  charged  the 
officers  not  to  be  tyrants  and  oppressors  over  the  poor  sol- 
diers, but  be  loving  and  meek,  and  examples  of  goodness 
unto  them.  Lest  they  should  think  he  was  in  favor  of  war, 
and  not  a  friend  to  the  harmlessness  of  non-resistance,  he 
told  them,  "  That  the  Lord  had  a  more  honorable  work  for 
them  to  perform — to  destroy  the  kingdom  of  the  devil,  and 


j30  HISTORY  OF  FRIENDS. 

the  ground  of  all  wars ;  and  they  were  to  lead  on  to  a  more 
honorable  victory — the  victory  over  sin." 

The  power  of  the  Protector,  Richard  Cromwell,  was 
gradually  declining.  The  officers  of  the  army  advised  him 
to  dissolve  the  existing  Parliament,  many  of  whose  members 
it  was  thought  were  in  favor  of  the  restoration  of  King 
Charles  to  the  throne ;  and,  in  accordance  with  the  request 
of  the  chief  republicans,  the  Long  Parliament  was  again 
summoned.  It  appointed  a  Committee  of  Safety  for  the  pur- 
pose of  apprehending  all  who  disturbed  the  peace,  and 
making  such  alteration  in  the  military  laws  as  the  interest  of 
the  commonwealth  required.  Increasing  in  power,  it  selected 
a  council  of  state,  and  sent  word  to  Richard  Cromwell,  who 
was  now  deprived  of  all  authority,  to  remove  from  White- 
hall, which  order  he  was  forced  to  obey ;  and  Parliament 
granting  him  two  thousand  pounds,  besides  pledging  them- 
selves to  pay  all  debts  he  contracted  for  the  public  good, 
stripped  him  of  all  command, — brought  him  from  power,  and 
placed  him  as  low  as  the  most  private  citizen.  His  brother 
Henry,  Lord  Deputy  of  Ireland,  was  also  recalled,  and  his 
power  wrenched  from  him  by  the  Parliament.  The  friends 
of  King  Charles  raised  an  insurrection  in  Cheshire,  under 
the  guidance  of  Sir  George  Booth,  who,  having  received  a 
commission  from  the  prince,  enlisted  a  number  of  followers, 
and  seized  the  city  of  Chester.  Parliament  despatched  Gen- 
eral Lambert  to  the  seat  of  war ;  and,  after  a  serious  battle, 
Booth  was  defeated, — taken  prisoner  whilst  attempting  to 
escape  in  woman's  apparel, — and  by  an  order  of  the  council 
of  state,  committed  to  the  Tower.  Edward  Ludlow  was 
sent  to  Ireland,  and  appointed  Commander-in-chief  of  the 
army  in  that  kingdom.  Some  rash  persons  who  had  con- 
nected themselves  with  the  Society  of  Friends,  wished  to  take 
up  arms ;  and  General  Lambert  offered  them  many  induce- 
ments to  such  a  course.  But  George  Fox  wrote  them  a  let- 
ter showing  the  unlawfulness  of  wars  and  fightings,  repre- 
senting it  as  a  work  not  at  all  becoming  the  followers  of 
Christ;  and  he  exhorted  his  friends  not  to  join  with  those 


HISTORY  OF  FRIENDS. 


131 


who  took  up  arms,  but  to  fight  only  with  spiritual,  which  de- 
stroyed the  occasion  for  carnal  weapons. 

George  Fleetwood  was  commander-in-chief  of  the  army ; 
and,  in  connection  with  the  other  officers,  attempted  to  wrest 
the  supreme  power  of  the  nation  from  parliament  and  place 
it  under  the  control  of  the  army,  which  caused  great  division, 
and  met  with  considerable  opposition  among  the  people. 
The  military  officers  were  in  favor  of  the  abolishment  of 
tithes,  and  providing  some  other  maintenance  for  the  minis- 
ters of  the  established  Church  ;  they  complained  of  having 
been  deceived  by  Parliament ;  and  Colonel  Desborough  said 
to  that  body,  "  You  have  not  performed  any  part  of  the 
promises  you  made  to  the  arrny ;  you  have  taken  no  care 
to  secure  liberty  of  conscience ;  and  your  present  inten- 
tion is  to  remove  the  principal  officers  and  put  others  in 
their  places,  who  hold  different  and  contrary  principles."  The 
council  of  officers  were  in  favor  of  calling  a  new  Parliament. 
They  made  arrangement  with  the  clergy  that  the  tithes 
should  not  be  abolished  until  some  other  revenue,  as  ample 
and  certain,  should  be  settled  upon  them ;  they  also  made 
some  provisions  for  several  other  sects  who  slightly  differed 
in  faith  and  worship  from  the  established  Church ;  but  the 
Quakers,  whose  principles,  they  said,  tended  to  the  destruc- 
tion of  civil  society,  were  not  to  be  tolerated.   In  this  fearful 
dilemma  of  public  affairs,  Edward  Burrough  wrote  and  pub- 
lished a  paper  styled,  "  A  Message  to  the  present  rulers  of 
England,  whether  committee  of  safety,  council  of  officers,  or 
others  whatsoever."    Our  limits  will  not  permit  the  introduc- 
tion of  the  whole  of  [this  admirable  document,  but  we  will 
endeavor  to  give  the  principal  arguments  and  good  advice  it 
contains,  without  wearying  the  reader  with  much  that  would 
prove  uninteresting.     He  commences  by  describing  the 
power  of  God,  and  praising  Him  for  the  many  advantages 
and  favors  he  has  at  all  times  granted  to  the  English  nation. 
He  says,  "  God  will  purify  the  people  in  judgment,  refine  them 
with  the  fire  of  tribulations,  set  up  righteousness,  sway  the 
government  with  his  own  sceptre,  overthrow  all  oppressors,  and 


132 


HISTORY  OF  FRIENDS. 


the  kingdoms  of  this  world  must  become  his  kingdoms  and 
glorify  his  name.  The  late  reformation  did  in  some  measure 
free  the  nation  from  much  tyranny  and  cruelty  in  destroying 
the  power  of  the  Pope  throughout  the  kingdom,  but  the  peo- 
ple have  the  last  few  years  suffered  as  much  injustice  and 
inhumanity  under  the  succeeding  power,  as  they  ever  en- 
dured during  the  reign  of  Mary  or  any  other  Catholic  sover- 
eign." To  the  Committee  of  Safety,  he  said  ;  "  Your  kingdom 
may  prove  but  small  and  little  and  full  of  uproars  and 
troubles,  and  little  peace  and  satisfaction  to  yourselves  and 
the  people  under  you ;  confusion  will  attend  you,  and  you 
will  be  compassed  with  many  fears.  Something,  you  may 
or  ought  to  do,  if  but  to  expose  the  false  church  with  all  its 
guilt  and  abhorrence,  more  than  your  successors  have  dared 
to  do.  You  have  a  price  put  into  your  hands,  which  you 
may  improve  to  the^Lord's  honor,  to  the  nation's  good,  and 
to  your  own  happiness  ;  which  if  you  be  faithful  to  the 
Lord ;  do  what  he  requires  of  you  ;  if  you  become  meek 
and  humble  men  and  fear  his  name,  deny  yourselves — not 
seek  your  own  honor,  nor  any  earthly  advantage  to  your- 
selves ;  if  you  do  this,  then  my  Lord  will  show  mercy  to  you, 
and  you  shall  not  fall  into  the  power  of  your  enemies, 
though  many  may  rise  up  against  you ;  but  your  days  shall 
be  lengthened,  that  the  purpose  of  the  Lord  maybe  turned  to 
your  long  continuance  and  not  to  your  sudden  destruction. 
If  you  walk  in  this  way,  and  rule  only  for  the  Lord,  then 
shall  you  be  honored  as  men,  if  not  as  an  authority  ;  and  the 
nation  will  enjoy  peace,  and  you  shall  not  suddenly  fall. 
But  if  you  always  be  treacherous  and  disobedient  towards 
him,  abuse  your  power,  and  trifle  away  your  hour  about 
places  of  honor,  and  such  self-seeking  matters,  and  the  cause 
of  God  be  neglected  by  you,  and  his  people  continue  in 
suffering,  then  shall  you  be  cast  aside  with  shameful  dis- 
grace, and  the  heavy  hand  of  the  Lord  shall  be  upon  you  in 
judgment,  and  you  shall  be  smitten  more  than  any  one 
before  you ;  your  estates  shall  not  be  spared  from  the  spoiler, 
nor  your  souls  from  the  pit,_nor  your  persons  from  the  vio- 


HISTORY  OF  FRIENDS. 


133 


lence  of  men  ;  no !  nor  your  neck  from  the  axe ;  for  if  you  be 
unfaithful,  and  continually  treacherous  to  the  cause  of  God, 
then  shall  you  be  left  to  the  will  of  your  enemies,  and  they 
shall  charge  treachery  and  treason  upon  you,  and  your  per- 
sons and  estates  shall  be  given  for  a  pay  to  your  enemies ; 
and  you  shall  not  deliver  yourselves,  neither  will  the  Lord 
deliver  you  from  the  execution  of  merciless  men,  for  he  will 
leave  the  cruel-hearted  to  plead  with  you." 

Concerning  the  ministers  of  the  established  Church,  he 
uses  the  following  language ;  "  They  are  the  woful  cause  of 
the  nation  groaning  under  merciless  dealing,  and  there  is  upon 
their  account,  the  guilt  of  blood,  injustice  and  oppression ; 
their  iniquities  cry  for  vengeance  upon  their  own  heads  ;  for 
they  are  full,  and  the  measure  thereof  is  nearly  finished,  and 
God's  eternal  vengeance  is  their  next  reward  from  the  eternal 
God.  What  shall  I  say  of  them  but  this  ?  The  earth  is 
oppressed  by  them-— the  inhabitants  groan  under  them,  and  the 
righteous  God  is  vexed  by  them.  Are  these  the  men  that  the 
nation  are  forced  to  maintain  in  their  pride  and  idol- 
atry ?  Is  this  the  ministry  that  must  be  encouraged  ? 
I  must  tell  you  the  hand  of  the  Lord  is  against  them,  and 
whosoever  shall  seek  to  defend  them,  shall  not  prosper  in 
their  doings,  because  their  oppressions,  cruelties,  deceits,  and 
abominations,  are  nigh  finished  and  fulfilled.  Let  this  min- 
istry alone,  and  join  not  yourselves  to  Baal,  lest  you  perish, 
neither  take  part  with  Antichrist  any  longer,  neither  be  ye 
fighters  against  the  Lamb  and  his  kingdom ;  but  free  the 
nation,  and  let  all  its  inhabitants  be  freed,  from  the  cruel 
tasks  and  yokes  of  such  men,  and  such  a  ministry,  as  afore- 
said ;  uphold  it  not  against  the  Lord,  for  if  you  do,  you  shall 
never  inherit  heaven." 

In  speaking  of  the  Society  of  Friends  he  says, "  The  Lord 
will  assuredly  honor  them,  and  his  hand  shall  be  continued 
to  preserve  them  and  defend  them  against  all  their  enemies 
whatsoever ;  and  he  doth  reserve  them  to  himself  and  -for  a 
glorious  work ;  he  hath  formed  them  for  himself,  and  they 


134 


HISTORY  OF  FRIENDS. 


cannot  join  with  any  of  the  horns  of  the  great  beast,  neither 
can  a  place  of  honor  pervert  them  from  their  perfect  way." 

The  sequel  will  show  how  true  some  of  these  prophecies 
were  fulfilled,  particularly  those  concerning  the  rulers  of  the 
nation.  E.  Burrough  also  wrote  several  epistles  to  his 
friends,  exhorting  them  to  faithfulness,  and  to  lay  up  their 
treasures  in  heaven,  that  they  might  enjoy  a  crown  of  ever- 
lasting glory. 

Among  the  eminent  preachers  of  this  period,  Stephen 
Crisp  was  distinguished  for  his  eloquence  and  power  in  de- 
claring the  word  of  God  in  every  town  and  city  in  Scotland, 
during  a  visit  to  that  part  of  the  kingdom,  in  the  ninth  month 
[September]  of  this  year.  In  the  tenth  month  [October], 
George  Fox  held  a  large  and  respectable  meeting  at  Nor- 
wich, and  among  his  audience  were  several  priests,  who 
accused  him  of  error  and  blasphemy.  They  said  George 
Fox  asserted,  "  That  people  must  wait  upon  God  by  his 
power  and  Spirit,  and  feel  his  presence  when  they  did  not 
speak  words." 

George  Fox  asked  them,  "  Whether  the  Apostles  and 
Holy  men  of  God,  did  not  hear  God  speak  to  them  in  their 
silence,  before  they  wrote  the  Scripture  ?" 

"  David  and  the  Prophets  did  so,"  replied  the  priests. 

When  some  of  the  assembly  called  on  the  priests  to  prove 
wherein  George  Fox  had  uttered  blasphemy  and  error,  they 
went  away  and  never  after  troubled  a  "  Quaker  meeting,"  as 
they  termed  it.  George  Fox,  the  younger,  wrote  several  let- 
ters to  Parliament,  and  told  them,  "  That  their  day  was  turn- 
ed into  darkness,  and  their  sun  had  set;  that  the  decree  had 
gone  forth,  sealed  against  them,  and  it  could  not  be  recalled." 

The  Committee  of  Safety  were  the  rulers  of  the  nation,  but 
held  their  power  against  the  will  of  a  majority  of  the  people. 
Edward  Ludlow,  Lord  Deputy  of  Ireland,  continued  to  urge 
the  policy  of  restoring  the  authority  of  Parliament ;  and 
General  Monk,  who  commanded  the  army  in  Scotland,  aim- 
ing at  the  restoration  of  the  king,  wrote  to  Lenthal,  the 
Speaker,  that  he  would  act  for  the  Parliament,  if  it  was  re- 


HISTORY  OF  FRIENDS.  ^35 

stored ;  and  in  a  short  time  the  affairs  of  the  English  nation 
were  again  under  the  control  of  that  body.  E.  Burrough  and 
George  Fox,  the  younger,  wrote  warnings  to  Parliament, 
pointing  out  the  work  of  the  Lord  in  the  many  changes  of 
government,  and  exhorting  them  to  follow  the  paths  of  truth 
and  righteousness. 


1 


CHAPTER  XI. 


General  Monk,  who  was  a  staunch  and  unflinching 
friend  to  Charles  Stuart,  although  he  concealed  it, 
1660.  marched  part  of  his  army  to  London,  and  after  dis- 
charging the  officers  who  were  in  favor  of  the  Parlia- 
ment, he  promoted  those  who  were  friendly  to  the  restoration 
of  the  exiled  king.  Through  his  influence  with  many  of 
the  members  of  Parliament,  he  procured  the  release  of  Sir 
George  Booth,  who,  it  will  be  remembered,  was  confined  in 
the  Tower  for  leading  the  insurrection  at  Chester,  and  also 
secured  London  in  such  a  manner,  that  his  enemies  could 
not  seriously  oppose  his  design.  He  also  arrested  several  of 
the  judges  who  condemned  King  Charles  the  First,  who, 
together  with  General  Lambert,  were  confined  in  the  Tower. 
Gradually  his  power  increased,  until  he  again  fully  estab- 
lished the  House  of  Lords,  which  was  destroyed  in  1648. 

During  this  excitement,  George  Fox  came  to  London,  and 
writing  a  letter  to  the  leaders  of  the  political  party  whose 
power  was  about  to  expire,  he  told  them,  "  That  the  prophe- 
cies were  fulfilled  concerning  them,  and  that  they  who  for- 
merly called  the  Quakers,  giddy,  had  but  too  seriously  proved 
themselves  heedless  and  unsteady." 

George  Fox  left  London  and  went  to  Somersetshire, 
where  the  meetings  of  Friends  were  often  disturbed  by  some 
unruly  persons.  Whilst  he  was  addressing  an  assembly  of 
people,  a  man  came  in  the  room  dressed  in  a  bear-skin,  and 
placing  himself  before  him,  made  some  sport  for  his  wicked 
followers,  and  caused  great  disturbance  in  the  meeting.  This 
man  afterwards  met  with  a  fearful  judgment ;  for  in  passing  a 
field  where  there  was  a  bull-baiting,  he  ventured  too  near,  and 


HISTORY  OF  FRIENDS. 


137 


the  bull  mangled  him  in  the  most  horrible  manner.  George 
Fox  was  at  Cornwall,  when  there  was  a  great  storm  at  sea, 
wrecking  many  vessels,  and  driving  them  on  the  Land's  End 
of  that  county.  The  inhabitants,  as  usual,  instead  of  endea- 
voring to  save  the  persons  on  board,  used  every  exertion  to 
collect  all  the  goods  and  valuables  that  were  driven  on  shore. 
Although  many  of  these  wreckers  were  professed  Christians, 
yet  they  acted  worse  than  the  heathens  of  Melita,  who  cour- 
teously received  Paul  when  he  was  wrecked  on  that  island. 
George  Fox  wrote  to  the  magistrates,  priests,  and  people, 
showing  them  the  wickedness  of  robbing  those  who  were 
exposed  to  the  fierce  sea  storms,  and  bidding  them  repent ; 
he  exhorted  them  to  do  unto  others  as  they  would  have  others 
do  unto  them.  After  addressing  several  meetings  in  Corn- 
wall, he  went  to  Bristol,  and  soothing  some  disturbances 
among  his  friends,  he  held  a  large  meeting  near  that  city, 
and  convinced  many,  who  heretofore  were  bitter  enemj^>  to 
the  Society. 

Complaint  having  been  made  at  Westminster,  to  George 
Monk,  that  some  of  his  soldiers  were  in  the  habit  of  disturb- 
ing meetings  of  the  Society,  he  issued  the  following  order  : 

"  St.  James,  March  9th,  1660. 
"  I  do  require  all  officers  and  soldiers,  to  forbear  to  disturb 
the  peaceful  meetings  of  the  Quakers,  they  doing  nothing 
prejudicial  to  the  Parliament  or  Commonwealth  of  England. 

"  George  Monk." 

This  was  manly  and  upright  conduct  on  the  part  of  Monk, 
who,  although  he  inserted  "  Commonwealth,"  was  making 
efficient  arrangements  to  have  the  king  restored.  Charles, 
for  several  years,  resided  at  Cologne,  but  Monk  persuaded 
him  to  make  a  voyage  to  Spain  ;  and  he  afterwards  went  to 
France,  from  that  to  Brussels,  then  to  Breda,  where  he  issued 
a  proclamation,  calling  upon  his  friends  to  acknowledge  him 
and  raise  his  standard  throughout  the  kingdom.  This  pro- 
clamation is  dated  the  fourteenth  of  the  fourth  month  [April], 
1660,  and  in  it  the  king  says  he  will  consent  to  any  act  or 


138 


HISTORY  OF  FRIENDS. 


acts  of  Parliament  which  had  been  made  for  the  relief  of  the 
people,  and  will  satisfy  the  officers  and  soldiers  under  Gen- 
eral Monk,  by  settling  all  arrears  that  are  due.  It  was  sent 
to  the  House  of  Lords,  and  a  duplicate  was  delivered  to  the 
House  of  Commons,  who,  on  the  eighth  of  May,  after  serious 
and  mature  consideration,  proclaimed  Charles  Stuart  rightful 
sovereign  of  the  kingdom  of  Great  Britain.  On  his  return, 
the  king  was  invited  by  the  French  to  come  by  the  way  of 
Calais,  and  by  the  Spaniards  to  pass  through  Brussels  ;  but 
at  the  request  of  the  States-General  of  the  United  Provinces, 
he  went  in  the  States'  yacht  to  Rotterdam,  thence  by  land  to 
Hague,  where  remaining  a  few  days,  he  sailed  from  Scheve- 
linghen  to  England,  and  made  his  entry  into  London  on  the 
anniversary  of  his  birthday. 

In  the  fifth  month  [May],  George  Fox,  the  younger,  went 
to  Harwich,  where  he  intended  holding  a  meeting,  but  the 
may^\  Miles  Hubbard,  ordered  him  to  be  arrested  under  the 
pretence  of  having  caused  a  riot.  When  the  police  took 
him  into  custody,  he  said,  "  If  I  have  done  anything  worthy 
of  death,  or  bonds,  I  shall  not  refuse  either,  but  I  desire  you 
to  show  me  what  law  I  have  transgressed  ;  which  you  ought 
to  do  before  you  send  me  to  prison,  that  I  may  know  for 
what  cause  I  am  sent  thither." 

i   "  You  shall  know  that  afterwards,"  replied  the  mayor. 

Robert  Grassingham,  a  shipwright  of  the  Admiralty,  offer- 
ed to  accompany  him  to  his  prison,  which  seemed  to  please 
the  mayor,  who  said  concerning  Grassingham  :  "  If  I  could 
get  him  out  of  town,  I  should  know  what  course  to  take  with 
the  other  Quaker."  Notice  of  their  arrest  and  imprisonment 
was  sent  to  Parliament,  who,  on  receiving  the  information, 
issued  the  following  order  : 

"  The  House  being  informed  that  two  Quakers,  George 
Fox  and  Robert  Grassingham,  have  made  a  disturbance  at 
Harwich,  and  that  the  said  George  Fox,  who  pretends  to  be  a 
preacher,  did  lately,  in  his  preaching  there,  speak  words  reflect- 
ing on  the  government  and  ministry,  which  tended  to  pro- 


HISTORY  OF  FRIENDS. 


139 


duce  a  meeting,  is  now  committed  by  the  mayor  and  magis- 
trates of  thai  place — 

"  Ordered,  That  the  said  George  Fox  and  Robert  Grass- 
ingham  be  forthwith  brought  in  custody  ;  and  that  the  sheriff 
of  the  county  of  Essex  do  receive  them,  and  give  them  his 
assistance  for  the  conveyance  of  them  accordingly,  and  deli- 
vering them  into  the  charge  of  the  sergeant-at-arms  of  this 
House. 

"  Ordered,  That  the  thanks  of  this  House  be  given  to  the 
mayor  and  magistrates  of  Harwich  for  their  care  in  this 
business." 

By  this  it  appeared  the  magistrates  of  Harwich  were  spe- 
cial friends  of  the  members  of  Parliament.  George  Fox 
was  delivered  to  the  sheriff  of  Essex,  and  on  their  way  to 
London,  they  met  Robert  Grassingham,  who  had  been  set 
at  liberty,  and  received  an  order  from  the  commissioner  of 
the  Admiralty  and  Navy,  for  refitting  one  of  the  king's 
frigates ;  but  the  sheriff  took  him  in  custody,  and  delivered 
them  both  to  the  sergeant-at-arms,  who  committed  them  to 
Lambeth- House.  After  remaining  three  weeks  in  this 
place,  they  wrote  a  letter  to  the  House  of  Commons,  giving 
some  account  of  their  imprisonment,  and  desiring  that  their 
accusers  might  be  brought  face  to  face  before  the  Parliament, 
and  saying :  "  That  if  anything  could  be  proved  against  them, 
worthy  of  punishment,  they  should  not  refuse  it.  But  they 
thought  it  unjust  and  unreasonable  that  a  man  should  be 
taken  out  of  a  peaceable  meeting,  and  sent  to  prison  without 
being  examined,  only  for  declaring  against  the  cursing  and 
wickedness  of  rude  people,  and  against  such  as  suffered  such 
ungodliness  and  do  not  seek  to  suppress  it." 

As  it  was  simply  addressed  to  the  "  Speaker  of  the  House 
of  Commons,"  and  not  to  the  "  Right  Honorable,  the  House 
of  Commons,"  the  Speaker  would  not  deliver  it  to  Parlia- 
ment, but,  by  the  help  of  their  friends,  they  had  it  published, 
and  placed  a  copy  in  the  hands  of  every  member.  It  was 
fourteen  weeks  after  they  arrived  at  Lambeth  prison,  before 


140 


HISTORY  OF  FRIENDS. 


Parliament  took  any  action  on  their  case,  when,  on  motion  of 
one  of  the  members,  the  following  resolution  was  passed  : 

"  Ordered,  That  George  Fox  and  Robert  Grassingham, 
who,  by  virtue  of  a  former  order  of  this  house,  were  taken 
into  custody  by  the  sergeant-at-arms  for  some  disturbance  at 
Harwich,  be  forthwith  released,  and  set  at  liberty,  upon  bail 
first  given,  to  render  themselves  when  they  shall  be  re- 
quired." 

Shortly  after  this  order  was  issued,  the  sergeant-at-arms 
sent  his  clerk  to  demand  fifty  pounds  for  fees,  and  ten  shil- 
lings a  week  for  room  rent.  But  knowing  that  they  had 
transgressed  no  law,  they  determined  not  to  satisfy  this  un- 
just demand,  yet  they  offered  to  pay  two  shillings  and  six- 
pence for  the  room,  although  this  would  be  exorbitant,  as  it 
was  the  highest  room  in  a  lofty  tower,  with  the  windows  un- 
glazed.  Their  case  was  left  to  the  king's  privy  council,  and 
after  using  every  evasion  to  retain  them  in  custody,  they 
were  finally  released. 

During  his  imprisonment,  he  wrote  a  small  book  which 
was  entitled,  "  A  noble  salutation  to  King  Charles  Stewart," 
in  which  he  explained  the  policy  of  the  administration  for 
several  years  previous.  '•'  Therefore,"  said  he,  "  let  no  man 
deceive  thee,  by  persuading  thee  that  these  things  are  thus 
brought  to  pass,  because  the  kingdom  was  thy  own  proper 
right,  and  because  it  was  withheld  from  thee  contrary  to 
all  right ;  or  because  those  called  royalists  are  much  more 
righteous  than  those  who  are  now  fallen  under  thee.  For  I 
plainly  declare  unto  thee,  that  this  kingdom,  and  all  the  king- 
doms of  the  earth,  are  properly  the  Lord's.  And  this  know, 
that  it  was  the  just  hand  of  God,  in  taking  away  the  kingdom 
from  thy  father  and  thee,  and  giving  it  to  others ;  and  also  it 
was  the  hand  of  God  that  took  it  away  from  them  and  again 
placed  it  in  thy  power." 

He  exhorted  the  king  to  consider, "  that  his  station  was  not 
without  danger,  on  account  of  the  instability  of  the  people, 
many  of  whom  were  perfidious,  since  they  once  were  in  favor 
of  a  king  and  parliament,  and  shortly  after  swore  against  a 


HISTORY  OF  FRIENDS. 


141 


king  and  the  House  of  Lords,  and  afterwards  again  swore  to 
support  the  government  of  a  single  person." 

The  author  dwells  upon  the  wickedness  of  the  people,  in 
becoming  beastly  drunk,  to  show  their  loyalty  to  the  king ; 
he  relates  his  having  preached  at  Harwich  against  the  griev- 
ous wickedness  of  the  people,  and  also  the  sufferings  of  his 
imprisonment. 

An  eminent  royalist,  since  supposed  to  be  Edward,  Earl 
of  Clarendon  and  High  Chancellor  of  England,  wrote  several 
queries  to  the  "  Quakers,"  desiring  to  know  if  they  thought 
the  king's  government  possessed  the  essentials  for  stability, 
and  many  others  of  a  similar  character.  Edward  Burrough 
wrote  and  published  an  answer,  in  which  he  said  :  "  That  in 
some  of  their  writings  it  had  been  signified,  that  they  had 
some  expectation  of  the  king's  restoration.  That  the  king's 
coming  to  the  throne  was  reasonable  and  equitable,  because 
it  was  the  will  of  the  Lord.  That  his  reign  and  government 
might  be  blessed  or  not  blessed,  according  to  the  manner  he 
swayed  his  power.  If  we  suffer  under  the  king's  govern- 
ment, it  is  for  the  name  of  Christ ;  because  nothing  can  be 
charged  against  us  in  this  capacity  as  we  now  stand,  and  in 
this  state  unto  which  we  are  now  gathered  and  changed,  nor 
in  any  matter  of  action  or  rebellion  against  the  king,  nor  his 
father,  or  that  we  sought  their  destruction  as  men  ;  but  upon 
sober  and  reasonable  principles,  and  not  for  corrupt  ends, 
nor  to  get  honor  and  riches  to  ourselves,  as  some  others  might 
do,  who  went  into  the  war  for  their  own  benefit." 

In  another  place,  he  says,  "  But  this  is  not  a  time  to  accuse 
one  another,  but  to  forgive  one  another  and  so  overcome 
your  enemies.  When  they  gained  the  victory,  they  did  not 
reform,  but  became  oppressors,  as  well  as  others,  and  be- 
came cruel  to  all  who  would  not  do  as  they  dictated.  And 
for  this  cause  the  Lord  hath  brought  them  down,  and  may 
justly  suffer  others  to  deal  with  them  as  they  have  dealt  with 
others.  Yet  notwithstanding,  I  must  still  say,  and  it  is  my 
judgment,  that  there  was  very  great  oppression  and  vexation 
under  the  government  of  the  late  king  and  bishops  under  his 


142 


HISTORY  OF  FRIENDS. 


power,  which  the  Lord  was  offended  with,  and  many  good 
people  oppressed,  for  which  cause  the  Lord  might  and  did 
justly  raise  up  some  to  oppose,  and  strive  against  oppression 
and  injustice,  and  to  press  after  reformation  in  all  things." 

After  completely  answering  each  query  separately,  he 
concluded  with  an  excellent  exhortation  to  the  king,  bidding 
him  to  walk  humbly  before  the  Lord,  and  fear  and  reverence 
his  mighty  name. 

George  Fox,  senior,  on  leaving  Bristol,  went  to  Gloucester, 
Worcester,  Drayton,  the  place  of  his  nativity,  and  from  thence 
to  Yorkshire,  where  a  large  yearly  meeting  was  held  in  an 
orchard,  near  Balby.  Whilst  he  was  addressing  the  meeting, 
a  troop  of  horse  arrived  from  York  for  the  purpose  of  dis- 
persing it.  The  captain,  riding  up  to  the  stand,  commanded 
George  Fox  to  come  down,  and  also  told  the  people  to  go 
quietly  to  their  respective  homes.  George  Fox  said,  "  They 
are  peaceable  people,  and  not  met  with  any  hostile  inten- 
tion." 

"  But  they  must  be  dispersed,  for  I  have  come  thirty  miles 
to  do  it,"  replied  the  captain. 

"  What  honor,"  said  George  Fox,  "  would  it  be  to  ride 
with  arms  of  war  among  so  many  unarmed  men  and 
women  ?  If  the  soldiers  will  be  still  and  quiet,  the  meeting 
will  disperse  of  its  own  accord  in  a  few  hours." 

Leaving  a  few  of  his  company  to  disperse  them  within  an 
hour,  the  captain  left  the  ground ;  the  soldiers  acted  very 
kindly,  and  permitted  the  meeting  to  remain  unmolested ; 
and  finally  the  Friends  dispersed  it  themselves.  A  general 
meeting  was  held  at  Skipton,  in  relation  to  the  affairs  of  the 
Society  throughout  England,  and  to  take  into  consideration 
the  wants  of  those  who  were  reduced  to  utter  poverty,  by  the 
magistrates  and  collectors  of  tithes.  Some  persons  endea- 
vored to  disturb  the  assembly ;  but  when  they  saw  the  be- 
nevolence and  charity  manifested  for  the  poor,  they  were  sur- 
prised, and  left  the  meeting  in  peace  and  quietness. 

After  holding  several  meetings  in  Lancaster,  George  Fox 
went  to  Swarthmore,  and  was  arrested  at  the  house  of  Mar- 


HISTORY  OF  FRIENDS. 


143 


garet  Fell,  who  was  now  a  widow.  They  took  him  to 
Ulverstone,  where  he  remained  guarded  all  night  in  the  con- 
stable's house  by  fifteen  men ;  and  the  next  morning  he  was 
taken  to  Lancaster  and  examined  before  Henry  Porter,  the 
magistrate  who  had  granted  the  warrant  for  his  arrest.  He 
told  George  Fox,  he  had  received  an  order  to  have  him  ar- 
rested, but  would  not  let  the  prisoner  see  it,  and  hurried  him 
away  to  prison.  Two  Friends,  Thomas  Green  and  Thomas 
Commings,  a  minister,  went  to  the  jailor,  to  see  the  mittimus 
in  his  possession,  and  found  that  it  charged  George  Fox 
with  being  a  disturber  of  the  peace  of  the  nation,  an  enemy 
to  the  king,  and  the  chief  of  the  Quaker  Society.  And  that 
he,  together  with  others  of  the  same  religious  belief,  had  en- 
deavored to  raise  insurrections  in  different  parts  of  the  coun- 
try and  embroil  the  kingdom  in  blood.  No  wonder  the  jus- 
tice refused  to  let  George  Fox  see  this  paper,  when  it  con- 
tained so  many  wilful  falsehoods.  Margaret  Fell  wrote  the 
following  paper,  and  sent  it  abroad  for  the  information  of 
those  who  were  not  present,  to  see  the  injury  she  sustained 
by  the  searching  of  her  house  for  a  peaceable  and  upright 
man. 

"  To  all  magistrates : — T  do  inform  the  governors  of  this 
nation,  that  Henry  Porter,  mayor  of  Lancaster,  sent  a  war- 
rant with  four  constables  to  my  house,  for  which  he  had  no 
authority  or  order.  They  searched  the  premises  and  appre- 
hended George  Fox,  who  was  not  guilty  of  the  breach  of 
any  law  or  any  offence  against  any  in  the  nation.  After  they 
had  taken  him,  and  brought  him  before  Henry  Porter,  he  re- 
fused to  receive  bail  for  his  faithful  appearance  before  the 
court  to  answer  the  false  charge  preferred  against  him.  After 
sending  him  to  prison,  a  copy  of  his  mittimus  was  demanded, 
which  ought  not  to  be  denied  to  any  prisoner,  that  he  might 
see  what  was  against  him.  But  it  was  denied,  because  the 
magistrates  were  well  aware  that  he  was  not  guilty  of  all 
the  different  specifications.  Let  the  governors  consider  this 
matter.    I  am  concerned  in  this  thing,  because  he  was  ap- 


144 


HISTORY  OF  FRIENDS. 


prehended  in  my  house,  and  if  he  be  guilty,  I  am  guilty  also. 
I  desire  the  truth  to  be  unveiled." 

Margaret  Fell  determined  to  go  to  London,  and  lay  the 
truth  before  the  king ;  and  Porter,  fearing  the  result,  also 
went.  But  as  some  of  the  members  of  the  Parliament  advised 
him  not  to  see  Charles,  on  account  of  his  having  once 
taken  up  arms  against  him,  he  returned  again  to  Lan- 
caster, and  endeavored  to  obtain  the  release  of  George  Fox. 
The  mayor,  however,  had  said,  in  the  mittimus,  "  that  Fox 
should  be  kept  a  close  prisoner  until  he  was  delivered  to 
the  king  or  parliament ;"  and  the  jailor,  therefore,  refused  to 
set  him  free,  without  an  order  from  some  higher  power  than 
the  committing  magistrate.  Anne  Curtis,  whose  father,  once 
sheriff  of  Bristol,  was  hung  for  his  loyalty  to  the  king,  accom- 
panied Margaret  Fell  to  London.  They  were  kindly  granted 
an  audience,  and  promised  that  an  order  should  be  immedi- 
ately sent  to  have  George  Fox  brought  to  London.  The 
promise,  however,  was  not  fulfilled  for  two  months  ;  during 
which  time,  the  prisoner  wrote  several  epistles  to  his  friends, 
and  the  following  one  to  the  king. 

"  Thou  earnest  not  into  this  nation  by  sword,  nor  by  a 
victorious  war,  but  by  the  power  of  the  Lord ;  now  if  thou 
dost  not  live  in  it,  thou  wilt  not  prosper.  And  if  the  Lord 
hath  showed  thee  mercy  and  forgiven  thee,  and  thou  dost  not 
show  mercy  and  forgive,  the  Lord  God  will  not  hear  thy 
prayers,  nor  them  that  pray  for  thee.  And  if  thou  dost  not 
stop  persecution  and  persecutors,  and  destroy  all  laws  that 
uphold  persecution  on  account  of  religion  ;  but  if  thou  dost 
persist  in  them  and  uphold  persecution,  it  will  make  thee  as 
blind  as  those  that  have  gone  before  you ;  for  persecution  hath 
always  blinded  those  that  have  committed  it,  and  such  God 
by  his  power  overthrows  and  brings  salvation  to  the  oppress- 
ed. And  if  thou  dost  bear  the  sword  in  vain,  and  permit 
sin  and  abominations  to  contaminate  the  land,  the  nations 
will  quickly  turn  like  Sodom  and  Gomorrah,  and  the  Lord 
will  again  overthrow  them.  Our  prayers  are  for  them  that 
are  in  authority,  that  under  them  we  may  live  a  godly  life,  in 


HISTORY  OF  FRIENDS. 


145 


which  we  have  peace ;  and  that  we  may  not  be  brought  into 
ungodliness  by  them.  So  hear  and  consider  and  do  good  in 
thy  time,  whilst  thou  hast  power ;  and  be  merciful  and  for- 
giving, that  is  the  way  to  overcome,  and  obtain  the  Kingdom 
of  Christ." 

The  sheriff  of  Lancaster  intended  to  send  a  troop  of  horse 
to  convey  him  to  London,  but  George  Fox  pledging  his 
word  to  appear  before  the  court  on  a  stipulated  day,  the  sher- 
iff permitted  him  to  be  released  from  prison.  He  arrived  in 
London,  with  Richard  Hubberthorn  and  Robert  Withers  on 
the  same  day  that  some  of  the  judges,  who  condemned 
Charles  the  First,  were  hung  and  quartered  at  Charing  Cross, 
thus  fulfilling  the  prophecy  made  by  Edward  Burrough  con- 
cerning them  a  few  years  before.  In  company  with  a  man 
named  Marsh,  one  of  the  king's  bed-chamber,  he  went  before 
Lord  Chief  Justice  Foster,  who  read  in  open  Court  charges 
against  him,  and  on  coming  to  the  one  relative  to  em- 
broiling the  nation  in  blood,  George  Fox  arose  and  said  :  "  I 
am  the  man  whom  that  charge  is  against,  but  I  am  as  inno- 
cent as  a  child  concerning  the  charge,  and  know  nothing 
about  war.  Do  ye  think,  that  if  I  and  my  friends  had  been 
such  men  as  the  charge  declares,  that  I  would  have  brought 
it  up  myself,  against  myself  ?  Or  that  I  should  have  been 
suffered  to  come  up  with  only  one  or  two  of  my  friends 
with  me  ?  For  had  I  been  such  a  man  as  this  charge  sets 
forth,  I  had  need  to  have  been  guarded  up  witli  a  troop  or 
two  of  horse.  But  the  sheriff  and  magistrates  of  Lancashire 
had  thought  fit  to  let  me  and  my  friends  come  up  by  our- 
selves, almost  two  hundred  miles,  without  any  guard,  which 
they  would  not  have  done,  if  they  had  looked  upon  me  as 
such  a  man." 

As  no  accuser  appeared  in  court,  Marsh  arose  and  told 
the  judges,  it  was  the  king's  pleasure  that  George  Fox 
should  be  set  at  liberty,  and  he  then  read  the  following  order 
from  the  king's  secretary  : 

t:  It  is  His  Majesty's  pleasure,  that  you  give  order  for  the 

releasing  and  setting  at  full  liberty,  the  person  of  George 
10 


146 


HISTORY  OF  FRIENDS. 


Fox,  late  a  prisoner  in  Lancaster  jail  and  commanded  hither 
by  an  habeas  corpus.  And  this  signification  of  His  Majes- 
ty's pleasure  shall  be  your  sufficient  warrant.  Dated  at 
Whitehall,  the  24th  of  Oct.,  1660." 

When  this  order  was  delivered  to  the  judges,  they  forth- 
with sent  the  following  warrant  to  the  marshal  of  the  king's 
bench,  for  the  release  of  the  prisoner. 

"  By  virtue  of  a  warrant  which  this  morning  I  have  re- 
ceived from  the  Right  Honorable  Sir  Edward  Nicholas, 
knight,  one  of  His  Majesty's  principal  secretaries,  for  the 
releasing  and  setting  at  liberty  of  George  Fox,  late  a  prisoner 
in  Lancaster  jail,  and  from  thence  brought  hither  by  habeas 
corpus,  and  yesterday  committed  unto  your  custody ;  I  do 
hereby  require  you  accordingly  to  release,  and  set  the  said 
prisoner,  George  Fox,  at  liberty  ;  for  which  this  shall  be  your 
warrant  and  discharge.  Given  under  my  hand  the  25th  day 
of  October,  in  the  year  of  our  Lord  God,  1660. 

Thomas  Mallet,  Judge."  ' 

Thus  George  Fox  was  honorably  acquitted  by  the  king, 
after  being  twenty  weeks  in  jail,  for  which  many  persuaded 
him  to  enter  proceedings  against  Justice  Porter,  for  false  im- 
prisonment, buf  he  said,  "  He  would  leave  him  to  the  Lord ; 
if  the  Lord  forgave  him,  he  should  not  trouble  himself  by 
taking  the  advantage  the  law  offered." 

By  some  means,  Richard  Hubberthorn  gained  an  audience 
with  the  king,  to  whom  he  gave  a  relation  of  the  sufferings 
of  his  friends,  and  the  king  promised  that  henceforth  they 
should  not  suffer  for  their  opinions  or  religion,  which  promise, 
however,  was  not  adhered  <o. 


CHAPTER  XII. 


It  may  be  well  to  direct  the  reader's  mind  to  a  few  inter- 
esting incidents  which  took  place  without  the  boundaries  of 
England,  as  they  may  prove  interesting  on  account  of  their 
novelty  and  singularity.  John  Perrot  and  John  Love  went 
to  Leghorn,  and  having  been  examined  by  the  inquisition  of 
that  place,  they  answered  so  satisfactorily  in  the  opinion  of 
the  judges,  that  they  were  discharged.  At  Venice,  Perrot 
was  admitted  into  the  presence  of  the  Doge,  and  allowed  to 
present  him  with  some  books,  written  and  published  by 
some  of  the  leading  members  of  the  Society  of  Friends. 
From  thence  he  went,  with  his  fellow  traveller,  to  Rome, 
where  they  preached  in  the  most  public  manner  against  the 
sin  and  idolatry  of  that  city,  for  which  they  were  soon  arrest- 
ed and  cast  into  the  prison  of  the  Inquisition.  John  Love 
died  in  their  dungeons,  but  Perrot  proved  an  apostate,  and 
thereby  regained  his  liberty.  Samuel  Fisher  and  John 
Stubs  also  went  to  Rome,  where  they  spoke  to  the  cardinals 
concerning  the  superstitions  of  the  Popish  religion,  and  gave 
some  books  to  the  Friars,  who  acknowledged  the  truth  of  their 
contents,  but  told  them  it  would  not  do  to  make  their  opinion 
public,  or  they  would  be  burnt  for  it. 

Mary  Fisher,  one  of  the  first  of  the  Society  of  Friends,  on 
her  return  from  New  England,  whither  she  went  on  a  mission, 
made  a  voyage  to  Adrianople,  at  the  time  Sultan  Mahomet 
the  Fourth  was  encamped  with  his  army  near  that  city. 
She  went  to  the  camp  alone,  and  sent  a  soldier  to  the  tent  of 
the  Grand  Vizier,  to  tell  him  that  an  English  woman  had  a 
message  from  the  Holy  God  to  the  Sultan.  The  next  morning 
she  was  admitted  into  his  presence,  and  through  the  aid  of 


148 


HISTORY  OF  FRIENDS. 


three  interpreters,  he  told  her,  to  speak  the  word  of  the  Lord 
to  them,  and  not  to  fear,  for  they  possessed  good  hearts,  and 
could  hear  it.  "  Speak  the  word,"  said  he,  "  you  had  to  say 
from  the  Lord,  neither  more  or  less,  for  we  are  willing  to  hear 
it,  be  it  what  it  may." 

She  then  addressed  him  and  his  officers  for  some  time,  to 
which  the  Turks  listened  with  much  attention  and  gravity  ; 
when  she  finished,  she  asked  the  Sultan  whether  he  under- 
stood what  was  said,  and  he  replied  in  the  affirmative,  at  the 
same  time  desiring  her  to  remain  in  that  country,  for  his 
nation  could  not  but  respect  one,  who  came  from  a  great 
country,  with  a  message  to  their  Sultan  from  the  Lord  God. 
As  she  was  about  to  travel  to  Constantinople,  the  Sultan 
offered  to  send  a  guard  with  her  for  protection,  but  she  refused 
the  offer,  contented  to  depend  on  the  Saviour  for  her  safety. 
When  she  left  the  tent  some  Turks  asked  her,  "  What  she 
thought  of  their  Prophet  Mahomet  ?" 

"  I  know  him  not,"  she  replied,  "  I  only  know  Christ,  the 
true  prophet,  the  Son  of  God,  who  is  the  light  of  the  world, 
and  enlighteneth  every  man  that  cometh  into  the  world. 
Concerning  Mahomet,  you  may  judge  him  to  be  true  or  false, 
according  to  the  words  and  prophecies  he  spoke.  If  the 
word  spoken  by  a  prophet  come  to  pass,  then  you  will  know 
that  the  Lord  hath  sent  him  ;  but  if  it  come  not  to  pass,  then 
the  Lord  never  sent  him." 

The  Turks  confessed  this  reasoning  to  be  correct,  and 
Mary  departed  alone  for  Constantinople,  where  she  arrived 
without  the  least  difficulty,  and  soon  after  returned  safely  to 
England. 

The  revolution  in  the  affairs  of  England  brought  retribu- 
tion  on  those,  who,  whilst  in  power,  exercised  the  most  vile 
cruelty  and  inhumanity  upon  the  innocent  and  harmless. 
The  ministers  of  Christ  had  often  warned  them  of  their  bar- 
barous conduct,  and  told  them  that  God  would  one  day  hear 
the  cry  of  the  widows  and  fatherless,  and  although  they  might 
scorn  them  now,  yet  the  day  would  come  when  they  should 
be  cast  into  the  same  dungeons,  in  which  they  once  immured 


HISTORY  OF  FRIENDS. 


149 


the  innocent,  on  account  of  worshipping  God  according  to 
the  dictates  of  the  spirit  within.  Many  of  the  late  king's 
judges  were  hung  and  quartered,  among  whom  was  Colonel 
Francis  Hacker,  who  six  years  before  cast  George  Fox  into 
prison ;  it  will  be  remembered  that  when  in  his  presence, 
George  Fox  compared  him  to  Pontius  Pilate,  and  told  him, 
when  the  day  of  his  misery  and  trial  should  come,  to  remem- 
ber what  he  had  then  said  to  him.  Robert  Huntington  once  went 
to  the  church  at  Brough,  near  Carlisle,  wrapped  in  a  sheet 
and  a  halter  about  his  neck,  to  show  the  Presbyterians  and 
Independents  that  the  surplice  would  soon  be  introduced,  and 
that  some  of  them  should  not  escape  the  halter.  Howsoever 
mad  this  prophecy  might  appear,  yet  time  showed  it  to  be  a 
presage  of  the  impending  disaster  which  shortly  overtook 
these  persecutors. 

A  few  prominent  members  of  the  Society  of  Friends, 
gained  permission  to  appear  before  the  House  of  Lords, 
where  they  gave  reasons  for  not  frequenting  the  worship  of 
the  established  Church  ;  why  they  could  not  swear,  nor  pay 
tithes ;  and  at  the  solicitation  of  Margaret  Fell,  the  king 
ordered  about  seven  hundred  persons  to  be  set  at  liberty,  who 
were  imprisoned  for  their  religious  opinions,  during  the 
administrations  of  Oliver  and  Richard  Cromwell. 

Thus  encouraged,  they  seemed  to  have  a  prospect  of  bet- 
ter times,  than  any  they  had  experienced,  since  they  were  dis- 
tinguished as  a  separate  Society  ;  their  meetings  were  very 
large  and  quiet ;  multitudes  flocked  to  them  from  curiosity, 
or  better  motives  ;  many  were  convinced,  and  their  numbers 
greatly  increased ;  but  this  calm  was  not  of  long  duration. 
In  the  eleventh  month  [November],  the  Fifth-monarchy  men 
raised  an  insurrection  under  the  guidance  of  a  wine-cooper, 
named  Venner,  who  having  appealed  to  his  followers  in  a 
passionate  harangue,  they  marched  through  the  streets  trium- 
phantly, everywhere  proclaiming  King  Jesus.  With  an 
assembled  band  of  well-trained  men  the  magistrates  made 
an  attack  upon  them,  and  after  defending  themselves  a  short 
time,  they  made  a  retreat  to  Canewood,  near  Hampstead, 


150 


HISTORY  OF  FRIENDS. 


where,  taking  possession  of  a  house,  they  defended  them- 
selves against  a  body  of  troops  until  most  of  their  number 
were  killed.  The  few  survivors  were  taken  prisoners,  tried, 
condemned  and  executed.  This  unhappy  insurrection  was 
made  a  pretext  for  the  bishops  and  magistrates  to  throw  a 
suspicion  of  disloyalty  upon  all  sects,  except  the  established 
Church.  Violating  every  principle  of  justice,  mercy  and 
truth,  an  order  of  council  was  issued  against  meetings  of 
the  different  dissenting  sects,  either  in  great  numbers  or  at 
unusual  times ;  and  on  the  tenth  of  the  same  month,  a  pro- 
clamation was  published  whereby  the  king  forbad  the  Ana- 
baptists, Quakers  and  Fifth-monarchy-men,  to  assemble  or 
meet  together  under  pretence  of  worshipping  God,  except  in 
private  houses.  Thus  the  Society  of  Friends  were  again 
exposed  to  a  fresh  and  severe  persecution,  and  George  Fox 
was  taken  prisoner;  but  his  friend,  Esquire  Marsh,  made 
application  for  his  liberty  to  Lord  Gerard,  who  authorized  the 
marshal  to  release  him.  This  persecution  was  not  confined 
to  London,  but  with  the  proclamation  spread  with  similar 
violence  over  all,  or  most  parts  of  the  nation  ;  they  were  tak- 
en from  their  meetings,  habitations  and  employments,  and 
without  conviction,  crimination,  or  any  legal  cause,  violently 
carried  to  prison,  till  in  many  places  the  prisons  were  so 
crowded  that  they  were  almost  suffocated  in  close,  damp, 
and  unhealthy  rooms. 

Margaret  Fell  waited  personally  on  the  king  several  times, 
to  solicit  his  indulgence  and  protection ;  she  told  him,  "That 
they  were  an  innocent,  peaceable  people,  who  did  no  injury, 
and  administered  no  occasion  of  offence,  except  in  keeping 
up  their  religious  meetings,  for  no  other  purpose  but  wor- 
shipping God,  in  that  way  they  were  persuaded  was  most 
acceptable  to  him,  and  edifying  one  another  in  his  fear ; 
which  being  to  them  a  conscientious  matter  of  duty  to  God, 
they  could  not  violate  it,  in  compliance  with  the  ordinances 
or  laws  of  man,  whatever  they  suffered." 

George  Fox  wrote  a  letter  of  consolation  to  his  suffer- 
ing friends,  and  published  a  declaration  against  all  sedi- 


HISTORY  OF  FRIENDS. 


151 


tion  and  riot,  denying  all  wars,  and  proving  that  the  Society 
consisted  of  harmless  and  inoffensive  subjects  of  the  king. 
In  consequence  of  Margaret  Fell's  application  and  the  above 
declaration,  the  king  issued  a  proclamation,  forbidding  sol- 
diers to  search  any  house  without  a  constable.  When  some 
of  the  unhappy  insurgents  were  put  to  death,  they  confessed 
the  Quakers  had  no  knowledge  or  participation  in  their  plot, 
which  evidence,  together  with  other  of  a  similar  nature, 
caused  the  king  to  issue  a  declaration  authorizing  "the 
Quakers  to  be  set  at  liberty  without  paying  fees."  After  the 
Society  of  Friends  were  cleared  of  this  pretence  for  punish- 
ing them,  it  was  not  long  before  they  were  again  griev- 
ously persecuted  by  the  revival  of  those  laws  made  in  the 
reigns  of  Henry  VIII.  and  Elizabeth  against  Popish  recusants, 
but  now  brought  to  bear  upon  a  people  who  had  never 
disturbed  the  peace  of  the  kingdom.  That  it  may  be  known 
what  these  laws  were,  it  would  perhaps  be  useful  to  in- 
sert what  is  needful  to  give  the  reader  some  knowledge 
of  their  unreasonable  and  unjust  punishment. 

In  the  27th  year  of  the  reign  of  King  Henry  VIII.,  an 
act  was  passed  against  the  subtraction  of  tithes,  whereby 
justices  of  the  peace  could  commit  any  one  to  prison,  who 
refused  to  pay  them,  till  he  should  find  sufficient  security  to 
give  due  obedience  to  the  decree  or  sentence  of  the  ecclesias- 
tical court. 

By  this  law  many  persons,  who  refused  to  support  the  esta- 
blished ministers  by  paying  tithes,  were  suffered  to  remain  in 
prison  for  a  long  time,  and  some  even  died  there,  rather  than 
uphold  what  they  considered  false  teaching. 

In  the  first  year  of  Queen  Elizabeth,  an  act  was  made  for 
the  uniformity  of  common  prayer  and  church  service,  enact- 
ing a  forfeiture  of  one  shilling  for  the  use  of  the  poor,  on 
every  person  who  did  not  resort  to  the  parish  or  some  other 
church  every  Sunday  or  holiday. 

The  above  law,  however,  was  not  strictly  obeyed,  neither 
by  the  papists  nor  those  who  were  aiming  at  a  more  perfect 
reformation ;  and  in  the  twenty-third  year  of  Elizabeth,  they 


152 


HISTORY  OF  FRIENDS. 


established  a  forfeiture  of  twenty  pounds  a  month  for  like 
default. 

Another  act  was  passed  in  the  twenty-ninth  year  of  the 
said  queen,  which  enabled  her  to  seize  all  the  goods  and  two- 
thirds  of  the  real  estate  of  every  such  offender,  for  the  sura 
then  due  for  the  fines  of  twenty  pounds  per  month ;  and 
every  year  to  seize  in  like  manner,  for  so  long  a  time  as  they 
should  refuse  to  come  to  church. 

In  the  thirty-fifth  year  of  this  queen's  reign,  the  Catholics 
made  an  effort  to  establish  their  religion,  when  the  following 
act  was  passed. 

"  If  any  above  sixteen  years  of  age,  shall  be  convicted 
to  have  absented  themselves  above  a  month  from  church, 
without  any  lawful  cause,  impugned  the  queen's  authority 
in  causes  ecclesiastical,  or  frequented  conventicles,  or  per- 
suaded others  to  do  so,  under  pretence  of  exercise  of  religion, 
they  shall  be  committed  to  prison,  and  there  remain  until  they 
shall  conform  themselves,  and  make  such  open  submission 
as  hereafter  shall  be  prescribed ;  and  if  within  three  months 
after  such  conviction,  they  refuse  to  conform  and  submit 
themselves,  being  thereunto  required  by  a  justice  of  the  peace, 
they  shall,  in  open  assize  or  sessions,  abjure  the  realm  ;  and 
if  such  abjuration  happen  to  be  before  a  justice  of  the  peace 
in  the  sessions,  they  shall  make  a  certificate  thereof  at  the 
next  assize  or  gaol-delivery.  If  such  an  offender  refuse  to 
adjure,  or  going  away  accordingly,  doth  return  without  the 
queen's  license,  he  shall  be  adjudged  a  felon,  and  shall  not 
enjoy  the  benefit  of  the  clergy  :  but  if,  before  he  is  required  to 
adjure,  he  makes  submission,  the  penalties  aforesaid  shall  not 
be  inflicted  upon  him." 

Although  it  may  be  supposed  this  act  was  passed  against  the 
Papists,  yet  it  bore  directly  upon  Friends,  and  many  suffered 
imprisonment,  loss  of  estate  and  even  death,  through  the 
malevolence  of  the  magistrates.  When  James  the  First 
ascended  the  throne,  the  oath  of  allegiance,  afterwards 
called  the  "  test,"  was  introduced,  and  as  Friends  conscien- 
tiously believed  that  passage  of  Scripture,  "  swear  not  at  all,' ' 


HISTORY  OF  FRIENDS. 


153 


this  oath  was  made  a  continual  pretence  to  maltreat  and 
imprison  them. 

At  the  close  of  this  year,  Edward  Burrough  wrote  a  con- 
solatory epistle  to  his  fellow-laborers  in  the  ministry  of  the 
Gospel,  a  few  extracts  of  which  we  will  insert  to  show  how 
heartily  he  was  engaged  in  the  service  of  Truth. 

"  For  these  eight  years  and  upwards  the  hand  of  the  Lord 
hath  carried  us  through  great  labors  and  travels  in  his  ser- 
vice, and  many  dangers  and  persecutions  and  afflictions  have 
attended  us  all  this  time  ;  and  ye  know  that  many  a  time  hath 
the  Lord  delivered  us  from  the  hands  of  such  as  would  have 
destroyed  us  ;  and  we  have  been  delivered  again  and  again 
out  of  dangers  and  difficulties,  and  the  Lord  hath  been  a 
present  help  unto  us  in  the  time  of  our  trouble  ;  for  the  plot- 
ting of  the  wicked  and  the  purpose  of  ungodly  men,  hath 
often  been  broken  for  our  sakes,  even  many  a  time  have  we 
been  delivered  out  of  the  snare  that  hath  been  laid  for  us,  and 
we  have  seen  our  enemies  fall  before  us  on  the  right  hand 
and  on  the  left,  even  the  wise  in  their  worldly  wisdom,  and 
the  foolish  in  their  brutishness,  both  professors  and  profane, 
hath  our  God  often  cut  short  in  their  desires  and  endeavors 
of  our  destruction  :  and  we  have  been  wonderfully  preserved 
unto  this  day  ;  and  all  this  I  attribute  to  the  infinite  love  and 
power  of  the  Lord  God,  who  is  blessed  for  evermore. 

"  Through  all  these  things  we  are  yet  alive,  and  the  Lord 
doth  not  fail  us  unto  this  hour,  but  he  lives  and  walks  in  us 
and  with  us,  and  his  testimony  is  with  us  ;  even  the  seal  of  his 
good  spirit  in  our  hearts,  that  we  are  his  sons  and  servants, 
and  we  are  confirmed  by  many  tokens  that  he  is  our  God, 
and  we  are  his  people  ;  and  the  great  oppression  which  we 
have  met,  hath  not  restrained  us,  but  through  it  all  we  have 
grown  and  prospered  even  to  this  day.  And  therefore,  breth- 
ren, let  us  be  in  hope  and  patience,  and  not  be  faint-hearted, 
as  though  the  Lord  had  forgotten  us,  or  was  unmindful  of 
us,  or  as  though  he  would  not  perform  what  he  had  testified 
of  by  us  ;  for  he  is  not  a  man  that  he  should  he,  nor  as  a  man 
is  he  given  to  change  ;  but  lift  up  your  heads,  for  the  Lord  is 


154 


HISTORY  OF  FRIENDS. 


with  us,  even  in  our  greatest  tribulations  and  afflictions,  and 
he  will  accomplish  his  purpose,  for  he  is  mighty  to  save  his 
people,  or  to  destroy  his  enemies. 

"  And  I  know  not  anything  that  remains  upon  our  part  at 
this  day,  but  that  we  commit  ourselves  into  the  hands  of  the 
Lord,  living  in  the  seed  of  God,  wherein  our  election  is 
sure  before  the  world  was  and  for  ever  ;  and  let  us  remember 
one  another,  and  pray  for  one  another ;  and  let  us  teach  all 
the  children  of  our  Father  to  faithfulness  and  patience,  while 
we  have  time.  I  say,  let  us  walk  to  the  glory  of  the  Lord, 
keeping  faith  and  a  good  conscience  to  our  last  end  ;  our  tes- 
timony shall  never  die,  nor  our  memories  ever  perish,  when 
we  have  ceased  to  be ;  and  though  we  suffer  now  the  loss 
of  life,  and  all  we  have,  yet  the  effects  thereof  will  be  glorious 
in  ages  to  come,  and  our  present  sufferings  will  hasten  the 
glory  of  God's  work  throughout  the  world.  Receive  this  as 
my  salutation  to  all." 


CHAPTER  XIII. 


In  the  beginning  of  this  year,  the  body  of  Oliver  Crom- 
well, who  had  been  buried  in  great  state  at  Westmin- 
1661.  ster  Abbey,  was  disinterred,  carried  to  Tyburn  upon 
a  cart,  and  hung  on  the  gallows.  The  head  was  then 
severed  from  the  trunk,  and  exposed  on  the  top  of  Westmin- 
ster Hall,  while  the  body  was  buried  in  a  pit  a  few  feet  from 
the  gallows.  It  will  be  remembered  that  seven  years  before, 
during  the  delivery  of  a  speech  in  Parliament,  he  made  use 
of  the  following  language — "  I  would  rather  be  cast  into  my 
grave  and  buried  with  infamy,  than  give  my  consent  to  the 
sacrifice  of  one  of  the  fundamentals  of  that  government — the 
liberty  of  conscience :"  still  he  permitted  persecution  to  spread 
over  the  country  without  endeavoring  to  arrest  its  progress, 
and  this  fulfilment  of  his  saying  may  be  looked  upon  as  a 
remarkable  instance  of  the  justice  and  fearful  judgment  of 
God. 

A  book  was  published  in  London,  bearing  the  title  of 
"  Semper  Idem,  or  a  Parallel  of  Fanatics,"  and  although  the 
author  concealed  his  name,  yet  it  was  generally  believed  to 
be  a  Jesuit,  as  many  of  his  pages  were  devoted  to  the  abuse 
of  those  Christian  martyrs  who  suffered  death  during  the 
reign  of  "bloody  Mary."  As  it  vilified  the  Society  of 
Friends,  they  found  a  champion  in  Edward  Burrough,  who 
wrote  an  answer  refuting  the  arguments,  and  telling  the  au- 
thor "  that  his  work  indicated  a  desire  for  the  return  of  the 
burning  of  heretics,  as  they  called  them."  E.  Burrough  also 
published  another  book  this  year,  called  "  An ti- Christ's  Gov- 
ernment justly  detected,"  which  he  dedicated  to  all  the  rulers, 
&c,  of  the  Christian  world,  and  with  sound  arguments 


156 


HISTORY  OF  FRIENDS. 


proved  the  unlawfulness  and  injustice  of  persecution.  In 
speaking  of  the  punishment  of  heresy,  he  says,  "  Lest  some 
may  think  I  am  opposing  the  duty  of  the  civil  magistrate 
against  malefactors,  I  will  state  that  I  believe  it  only  to  be 
an  ecclesiastical  censure,  where  the  heresy  of  a  man  only 
extends  to  the  hurt  of  his  soul,  and  against  God,  and  not  to 
the  harm  of  his  neighbors'  body  or  estate.  But  if  his  heresy 
extend  further  than  against  God,  and  his  own  soul,  even  to 
outward  wrongs,  or  evils,  or  violence,  or  injuring  others,  then 
I  forjrid  not  outward  punishment  to  be  inflicted  upon  the 
person  or  estate  of  such  a  man ;  it  ought  to  be  done,  and  that 
by  the  laws  of  man,  provided  for  the  same  end ;  even  such 
a  man's  error,  in  his  wrong  dealing,  may  justly  and  lawfully 
be  punished  according  to  the  nature  of  the  crime."  The 
author  also  wrote  of  the  deceit  of  the  government  of  Anti- 
Christ,  and  showed  who  were  the  subjects  of  his  kingdom. 

George  Fox,  Jr.,  who  was  in  prison,  observing  a  design 
to  establish  popery,  wrote  a  letter  to  the  king  giving  him 
some  good  advice,  and  asking  him  to  consider  before  he 
took  the  unholy  and  fearful  step. 

"  Let  no  man,"  said  he,  "  deceive  thee  by  feigned  words  ; 
God  will  not  be  mocked ;  such  as  thou  sowest,  such  must 
thou  reap.  Thou  canst  not  hide  thyself  from  the  Lord,  nor 
deliver  thyself  from  the  strokes  of  his  hand.  O,  think  not 
men  can  preserve  thee,  though  all  nations  promise  to  help 
thee  !  Yet  when  the  Lord  appears  against  thee,  thou  must 
fall ;  verily,  there  is  a  great  desolation  near,  thy  hand  cannot 
stay  it ;  God  hath  decreed  that  he  may  exalt  his  own  king- 
dom. 0,  the  day  will  be  terrible,  who  may  abide  it  ?  The 
stubble  will  be  consumed,  and  the  chaff  shall  be  burnt ;  the 
ungodly  shall  be  abased,  for  they  cannot  stand  in  judgment; 
but  the  seed  shall  be  exalted.  O,  what  shall  I  say,  that  might 
be  for  thy  safety !  Verily,  I  can  say  little,  the  Lord's  decree 
must  stand ;  the  Lord  is  highly  displeased,  and  his  wrath  is 
near  to  be  revealed.  O,  that  thy  soul  might  be  saved  in  the 
day  of  the  Lord  !  My  spirit  is  in  suffering  for  thee,  my  soul 
is  afflicted  within  me  because  the  day  of  thy  calamity 


HISTORY  OF  FRIENDS. 


157 


approaches,  from  which  no  man  can  deliver  thee.  This  is 
the  truth  that  must  stand,  and  in  love  to  thy  soul  it  is  declar- 
ed, by  him  who  must  deal  uprightly  with  all  men.  Though 
for  it  I  suffer  outwardly,  yet  I  have  a  witness  in  my  con- 
science, unto  which  I  am  made  manifest,  and  peace  with  the 
Lord  is  my  portion,  which  is  better  than  an  earthly  crown." 

This  letter  was  delivered  to  the  king,  who  read  it  with  many 
sorrowful  forebodings ;  yet  his  brother,  the  Duke  of  York, 
was  highly  displeased  with  what  he  termed  the  audacious 
assurance  of  the  prisoner,  and  advised  Charles  to  inflict 
severe  punishment  on  the  "  Quaker,"  but  the  king  replied,  "  It 
were  better  for  us  to  mend  our  lives." 

While  George  Fox,  Jr.,  was  a  prisoner  in  Lambeth-House, 
he  wrote  a  small  treatise,  entitled  "  England's  sad  estate  and 
condition  lamented."  History  truly  records  the  fulfilment  of 
many  of  the  predictions  in  this  work,  and  time  proved  to  the 
unrighteous  that  the  following  concluding  sentence  of  the 
work  was  not  false  : 

"  Although  these  things  touching  the  Holy  Remnant  shall 
certainly  be  fulfilled  in  their  season,  yet  before  they  will  be  fully 
accomplished,  great  will  be  the  trials  of  many  of  the  righteous, 
and  there  will  be  great  judgments  executed  in  thee,  O  Land, 
by  Him  who  ofttimes  makelh  a  fruitful  land  barren,  because 
of  the  wickedness  of  them  that  dwell  therein." 

After  writing  this  treatise,  he  wrote  a  beautiful  prayer,' with 
the  language  of  an  upright  heart,  which  we  insert  without 
the  least  alteration. 

"  Surely  it  was  Thou,  O  Lord,  that  gave  bounds  unto  the 
sea,  that  the  floods  thereof  could  not  overwhelm  thy  chosen ; 
Thou  canst  let  forth  the  winds,  and  suffer  a  storm  ;  and  Thou 
canst  make  a  calm  when  thou  pleasest.  Have  Thou 
the  glory  of  all,  Thou  king  of  saints — Thou  Saviour  of 
Israel.  Thou  canst  do  whatever  thou  pleasest,  therefore 
will  we  trust  in  thy  name,  neither  will  we  feaawhal  man  can 
do  unto  us,  because  thou  wilt  not  forsake  us  ;  but  Thou  wilt, 
plead  our  cause  in  the  sight  of  our  adversaries,  and  they  shall 
know  that  Thou  art  our  God,  who  art  able  to  save  to  the 


158 


HISTORY  OF  FRIENDS. 


uttermost !  O  Lord  !  our  Righteousness !  we  will  praise 
thy  name,  for  thy  mercies  endure  for  ever !  Our  eyes,  O 
God,  are  unto  Thee,  for  we  have  no  other  helper  !  Our  faith, 
O'Lord,  standeth  in  Thee,  who  canst  not  forget  thy  people. 
Thou  hast  revealed  and  brought  up  Jacob,  who  wrestleth  with 
thee  and  prevails  as  a  prince,  therefore  must  the  blessing 
come.  O  Lord — the  birth — the  birth  crieth  unto  thee — 
Thine  own  elect  hath  long  been  oppressed !  Thou  canst 
not  deny  thyself,  therefore  have  we  faith  and  hope,  which 
maketh  not  ashamed.  O  Lord,  how  unsearchable  are  thy 
ways  !  Thou  hast  even  amazed  thy  people,  with  the  depth 
of  thy  wisdom ;  Thou  alone  wilt  have  the  glory  of  their  deli- 
verance ;  and  therefore  hast  Thou  suffered  these  things  to 
come  to  pass.  O  Lord,  Thou  art  righteous  in  all  thy  judg- 
ments !  Only  preserve  thy  people,  which  thou  hast  gathered, 
and  wilt  gather  unto  thyself  in  the  day  of  trial ;  that  so  they 
may  sing  of  thy  power,  and  magnify  thy  name  in  the  land 
of  the  living." 

Among  his  many  prison  papers  and  epistles  was  a  small 
book,  which  was  published  in  London  after  his  death.  It 
was  called,  "  The  dread  of  God's  Power,  uttering  its  voice 
through  man,  unto  the  heads  of  the  Nation,"  in  which  he 
exhorted  the  rulers  to  deal  out  justice  to  rich  and  poor  alike, 
and  said,  "  I  must  deal  plainly  with  you  in  the  sight  of  God, 
who  hath  made  me  a  prophet  to  the  nation.  I  may  not  flat- 
ter any  of  you.  My  life  is  in  the  hand  of  my  Maker,  and 
not  one  hair  of  my  head  can  fall  to  the  ground  without  his 
providence.  He  hath  redeemed  my  soul  from  hell  and  my 
mind  from  the  earth ;  and  he  hath  given  me  his  good  Spirit 
to  lead  me.  I  am  henceforth  no  more  my  own,  but  I  am 
the  Lord's  who  hath  formed  me  to  his  praise,  and  hath 
brought  me  forth  that  I  may  speak  his  all-powerful  truth 
amongst  the  people.  Therefore  must  I  not  fear  man,  neither 
must  I  be  afrAid  of  the  sons  of  men." 

On  his  death-bed  he  exhorted  his  friends  to  live  in  peace 
and  unity  with  one  another,  and  let  not  the  many  obstacles 
in  their  path  give  rise  to  a  rebellious  spirit  or  cause  division 


HISTORY  OF  FRIENDS. 


159 


in  their  meetings.  On  taking  his  leave  of  those  around  his 
bed-side,  he  exhorted  them  to  keep  their  garments  unspotted 
from  the  world,  because  the  great  day  of  trial  was  at  hand ; 
then  gently  falling  into  a  quiet  sleep  of  perfect  peace,  his 
spirit  departed  to  the  Holy  One  who  gave  it. 

With  the  assistance  of  John  Stubs  and  Benjamin  Furley, 
George  Fox  wrote  and  published  rather  an  unique  work, 
called  "The  Battledoor,  setting  forth  examples  of  about 
thirty  languages,  showing  every  language  had  its  par- 
ticular denomination  for  the  singular  and  plural  numbers ;" 
and  on  every  page  the  principles  were  explained  by  well- 
delineated  diagrams  in  the  shape  of  a  battledoor.  The  prin- 
cipal object  of  this  work  was  to  prove  to  some  very  wise 
men,  in  their  own  estimation,  that  the  plain  language  used 
by  the  Society  of  Friends  was  not  singular,  strange  or  incor- 
rect At  the  end  of  the  book  he  says,  "  The  Pope  set  up 
'  you,'  for  '  one,'  in  his  pride,  and  it  is  pride  which  cannot 
bear  '  Thou,'  and  1  Thee,'  to  one,  but  would  have  1  you,' 
from  the  author,  their  father  in  their  pride,  which  must  not 
but  have  the  word  '  Thou,'  which  was  before  their  father, 
the  Pope — which  was  God's  language,  and  will  stand  when 
the  Pope  is  no  more."  In  it,  J.  Stubs  and  B.  Furley  wrote 
directions  and  rules  for  those  who  were  studying  the  Orien- 
tal languages,  and  the  book  well  merited  the  extensive  patron- 
age it  received  in  almost  every  town  and  village  in  the  na- 
tion. Copies  of  the  work  were  presented  to  the  king  and 
his  council ;  to  the  Archbishop  of  Canterbury ;  to  the  Bishop 
of  London,  and  also  one  to  each  of  the  Universities.  After 
reading  it,  the  king  contested  that  the  distinction  between 
plural  and  singular  in  regard  to  individuals,  was  correct  and 
proper  ;  but  the  Archbishop,  when  asked  his  opinion  on  the 
subject,  was  somewhat  perplexed,  and  in  the  dilemma  could 
neither  commend  nor  entirely  disapprove  it. 

George  Fox  went  to  Colchester,  where  he  held  a  large 
meeting,  and  converted  one  of  his  old  enemies,  a  priest  of 
Coggleshall,  but  was  forced  to  come  back  to  London,  on 
account  of  the  return  of  John  Perrot  from  Rome,  who,  accord- 


160 


HISTORY  OF  FRIENDS. 


ing  to  Thomas  Elwood's  writings,  "  was  not  unfit  for  the 
prison  in  which  he  was  confined,  because,  during  his  con- 
finement, he  wrote  some  epistles  to  be  printed  in  England, 
which  clearly  denoted  an  unsound  mind."  If  he  was  vain 
and  conceited  before  he  went  abroad,  the  report  of  his  great 
sufferings  gained  him  many  affectionate  and  sympathizing 
friends,  which  exalted  him  so  highly  in  his  own  estimation,- 
that  he  thought  himself  superior  to  George  Fox,  and  endeav 
ored  to  introduce  innovations  into  the  Society.  He  main- 
tained that  the  practice  of  taking  off  the  hat  in  public  prayer 
was  a  formality — a  common  custom  of  the  world,  which 
should  not  be  obeyed  by  the  followers  of  Christ.  The  next 
extravagance  he  adopted,  was  to  let  his  beard  grow,  in  which 
he  was  followed  by  several  of  his  partizans.  The  fondness 
for  novelties,  natural  to  some,  gained  him  many  adherents, 
which  introduced  confusion  and  disorder  in  the  different 
meetings,  and  the  contention  was  only  arrested  through  the 
earnest  labors  of  George  Fox  and  his  principal  followers. 
Perrot  went  to  America,  where  he  manifested  more  plainly 
the  error  of  his  spirit  and  depravity  of  his  heart,  by  the  insta- 
bility and  enormity  of  his  conduct.  The  following  letter, 
written  immediately  after  he  was  discharged  from  prison 
in  Rome,  shows  the  weak  traits  of  his  character. 

"  O  Israel !  the  Host  of  the  most  High  God !  his  Majesty 
hath  fulfilled  to  me  the  vision  of  my  head,  having  showed 
himself  to  be  the  Holy  One  and  Just !  He  hath  lately  deliv- 
ered me  from  the  prison  of  the  city  of  Rome,  besides  the  two 
lambs  with  me,  whose  faces  are  turned  towards  you.  For 
which  I  beseech  you,  in  the  holy  spirit  of  meekness,  to  bless 
the  name  of  the  Lord  God  !  Give  thanks  to  him  for  his  pow- 
er !  The  God  of  life  promote  you  all  in  the  virtue  of  his 
mercy  and  forgiveness,  and  keep  you  in  the  power  of  his 
everlasting  love  unto  the  end. 

Send  this  forward  and  read  my  life  in  your  meetings. 

John." 

As  persecution  still  continued  unabated  in  England,  Ed- 


HISTORY  OF  FRIENDS. 


161 


ward  Burrough  zealously  devoted  himself  in  opposition  to 
this  evil,  and  wrote  a  small  book,  entitled,  "  The  case  of  free 
Liberty  of  Conscience  in  the  exercise  of  Faith  and  Religion, 
presented  unto  the  King  and  both  Houses  of  Parliament." 
He  proved,  that  to  deprive  honest  and  peaceable  people  of 
the  liberty  of  conscience  in  the  exercise  of  worship  to  God, 
was  unjust—intrenching  on  God's  sovereignty,  and  a  usur- 
pation of  his  authority  ;  advising  them  to  consider  the  hypo- 
crisy it  would  spread  through  the  land,  to  force  men  to  wor- 
ship God  according  to  a  creed  in  opposition  to  their  own 
consciences,  and  that  such  a  course  of  policy  would  inev- 
itably destroy  the  happiness  of  the  country.  He  made 
use  of  the  words  of  Dr.  Taylor,  a  bishop  in  Ireland,  and 
said  :  "  Why  are  we  so  zealous  against  those  we  call  here- 
tics, and  yet  great  friends  with  drunkards,  and « swearers, 
and  fornicators,  and  intemperate  and  idle  persons?  I  am 
certain  a  drunkard  is  as  contrary  to  the  laws  of  Christianity 
as  a  heretic ;  and  I  am  also  sure  that  I  know  what  drunk- 
enness is,  but  I  am  not  so  sure  that  such  an  opinion  is 
heresy." 

Some  malicious  persons  who  wished  to  see  the  estates  of 
the  Friends  confiscated,  more  than  once  called  in  question 
the  legality  of  their  marriage  ceremony.  A  case  of  some  im- 
portance was  tried  at  the  assizes  at  Nottingham.  A  member 
of  the  Society  died,  and  leaving  his  wife  pregnant,  a  relative 
endeavored  to  prove  the  child  illegitimate,  so  that  he  might 
inherit  the  estate,  and  the  plaintiff's  counsel  asserted  before 
the  court  that  the  child  was  illegitimate,  because  the  marriage 
of  its  parents  was  not  according  to  law.  Judge  Archer,  in 
charging  the  jury,  said  :  "  There  was  a  marriage  in  Paradise, 
when  Adam  and  Eve  were  made  man  and  wife,  and  it  was 
the  mutual  consent  of  the  parties  that  made  a  marriage : 
therefore  I  believe  the  marriage  is  lawful  and  the  child  the 
lawful  heir.  I  remember  a  man  who  on  account  of  a  weak- 
ness of  his  body  was  forced  to  keep  his  bed,  who,  having  a 
desire  to  marry,  did  declare  in  the  presence  of  witnesses  that 

he  took  a  certain  woman  to  be  his  wife,  and  the  woman  tak- 
11 


162 


HISTORY  OF  FRIENDS. 


ing  that  man  to  be  her  husband,  they  lived  together  in  the 
holy  bonds  of  matrimony.  This  marriage  was  afterwards 
called  in  question,  but  all  the  bishops,  after  due  consideration, 
said  it  was  lawful  and  just." 

The  jury  immediately  gave  a  verdict  in  favor  of  the  child, 
and  declared  it  was  legitimate. 

It  has  been  mentioned  in  the  preceding  part  of  this  history, 
that  in  the  year  1650,  George  Fox  was  a  prisoner  in  the 
Derby  jail,  where  the  keeper,  Thomas  Sherman,  treated  him 
with  the  greatest  inhumanity  and  cruelty.  This  man  after- 
wards became  converted  to  the  truth,  and  wrote  George  Fox 
the  following  excellent  letter : 

"  Having  such  a  convenient  messenger,  I  could  do  no  less 
than  give  thee  an  account  of  my  present  condition,  remem- 
bering thaf  it  was  thee,  who  first  awoke  me  to  a  sense  of  life 
and  the  inward  principle.  Sometimes  I  am  taken  with  ad- 
miration, that  it  should  come  by  such  means — that  Provi- 
dence should  order  thee  to  be  my  prisoner  so  as  to  give-  me 
my  first  real  sight  of  the  truth.  It  makes  me  think  of  the 
jailor's  conversion  by  the  Apostles.  Notwithstanding  my 
outward  losses  are  such,  that  now  I  am  nothing  in  the  world, 
yet  I  hope  I  shall  find,  that  all  these  light  afflictions,  which 
are  but  for  a  moment,  will  work  for  me  an  eternal  crown  of 
glory.  They  have  taken  all  from  me  ;  and  now  instead  of 
keeping  a  prison,  I  expect  soon  to  become  a  prisoner  myself. 
Pray  for  me  that  my  faith  fail  not.  I  earnestly  desire  to  hear 
from  thee,  and  of  thy  condition  ;  my  kind  love  unto  thee  and 
all  Christian  friends  with  thee.   In  haste  I  rest 

"  Thine  in  Christ  Jesus,  &c." 

We  have  mentioned  the  imprisonment  of  Catharine  Evans 
and  Sarah  Cheevers,  by  the  Inquisition  of  Malta.  Feeling  a 
religious  concern  for  the  propagation  of  the  doctrine  of 
divine  light  in  the  darkest  parts  of  the  world,  they  embarked 
in  a  ship  bound  from  London  to  Leghorn,  where  after  a 
stormy  passage  they  safely  arrived,  and  during  their  stay  en- 
deavored to  answer  the  end  of  their  coming  by  distributing 


♦ 


HISTORY  OF  FRIENDS. 


163 


ooksand  explaining  the  doctrines  of  the  Society  of  Friends 
to  a  number  of  persons,  who  from  curiosity  and  other  motives 
flocked  around  them.  From  thence  they  took  passage  in  a 
Dutch  ship  for  Alexandria,  but  the  captain  put  into  Malta, 
much  against  the  will  of  his  passengers.  In  anguish  of  mind 
Catharine  Evans  stood  upon  the  deck  of  the  ship,  and  looking 
upon  the  people  on  the  walls,  said  in  her  he^rt,"  Shall  ye  des- 
troy us  ?  If  we  give  up  td  the  Lord,  then  he  is  sufficient  to 
deliver  us  out  of  your  hands  ;  but  if  we  disobey  our  God,  all 
these  could  not  deliver  us  out  of  his  hands ;"  and  so  they 
were  resigned  to  whatever  might  await  them.  The  next  day 
after  their  arrival,  being  the  first  day  of  the  week,  they  went 
on  shore,  and  meeting  the  English  consul,  he  asked  them, 
"  What  they  came  there  for?"  They  told  him  the  object  of 
their  visit  and  gave  him  some  books,  which  he  kindly 
received,  and  inviting  them  to  his  residence,  they  accepted  the 
invitation.  A  sister  to  the  governor  of  the  island,  who  lived 
in  a  nunnery,  sent  word  that  she  desired  to  see  them  ;  and  on 
hearing  the  message  they  went  and  discussed  with  the  nuns, 
giving  them  books  which  they  told  them  taught  the  only  true 
doctrine  of  eternal  salvation  by  the  power  of  the  divine  light 
within.  A  priest  took  them  to  the  chapel  and  requested 
them  to  bow  down  before  the  high  altar ;  but  abhorring 
idolatry,  they  refused,  and  went  back  to  the  consul's,  where 
they  continued  about  three  months,  during  which  time  they 
were  repeatedly  examined  by  the  inquisitors  concerning  their 
religious  principles :  yet  possessing  wisdom  and  integrity  to 
an  eminent  degree,  they  answered  the  interrogatories  in  such 
a  manner  as  not  to  give  the  priests  the  least  advantage,  nor 
commit  themselves  in  regard  to  the  doctrine  of  their  belief,  by 
complying  with  the  requisitions  of  their  superstitious  and  idol- 
atrous worship.  The  inquisitors,  not  daring  to  take  them  from 
the  consul's  house  without  his  consent,  yet  desirous  to  have 
them  in  their  power,  at  length  prevailed  on  him  by  flattery, 
menaces,  and,  as  was  afterwards  discovered,  by  bribery,  to 
violate  his  duty  in  withdrawing  his  protection  so  far  as  to 
suffer  them  to  be  arrested  by  the  officers  of  the  Inquisition. 


164 


HISTORY  OF  FRIENDS. 


I 


They  were  confined  in  the  consul's  house,  although  the  gov- 
ernor had  signified  his  willingness  for  them  to  retain  their 
full  liberty,  believing,  as  he  did,  they  were  honest  women. 
The  consul  attempted  to  conceal  his  insincere  conduct,  but 
they  imagining  all  was  not  right,  hinted  their  suspicions  in 
his  presence,  and  remarked,  "  Pilate  would  willingly  do  the 
Jews  a  pleasure,  yet  wash  his  hands  in  innocency." 

"  Give  me  a  sign  that  you  are  the  messengers  of  God," 
said  the  consul,  conscious  of  his  duplicity. 

"  This  will  serve  for  a  token,"  said  they,  "  it  will  be  well 
with  us,  but  it  shall  not  go  off  well  with  thee." 

Soon  after,  the  consul  informed  them  that  they  were  sent 
for  by  the  Inquisition,  in  pursuance  of  orders  from  Rome,  but 
he  hoped  they  would  pass  their  examination  safely,  and  be 
set  free.  They  were  taken  into  custody  by  the,  officers  of 
the  Inquisition,  and  carried  before  the  Lord  Inquisitor,  whose 
question  was,  "  Whether  they  had  changed  their  minds  ?" 
To  which  they  answered,  "  No ;  and  we  will  not  change 
from  the  truth." 

"  What  new  light  is  it  that  you  speak  so  much  of?" 
inquired  the  inquisitor. 

"  It  is  no  new  light,"  they  replied,  "  but  the  same  the 
Prophets  and  Apostles  bore  testimony  to." 

Then  they  were  asked,  "  How  came  this  light  to  be  lost 
since  the  primitive  times  V 

They  answered,  "  It  was  not  lost ;  men  had  it  still  in 
them,  but  men  did  not  know  it,  because  the  night  of  apos- 
tasy overspread  the  nations  ?"  They  were  now  threatened 
with  torture,  if  they  did  not  alter  their  opinions,  but  they 
merely  said,  "  The  will  of  the  Lord  be  done !"  After  this, 
the  inquisitor  and  consul  withdrew,  and  left  them  to  be  con- 
ducted to  a  close,  dark  prison,  by  the  attending  officers. 

They  were  again  and  again  examined,  but  no  answer 
could  be  extorted  from  them,  which  in  any  manner  answered 
the  dastardly  purposes  of  these  superstitious  and  cruel  per- 
secutors. Oue  day  a  magistrate,  two  friars,  a  man  with  a 
black  rod,  a  scribe,  and  the  keeper  of  the  Inquisition,  sum- 


I 


HISTORY  OF  FRIENDS. 


165 


moned  the  prisoners  to  their  presence,  and  requested  them  to 
swear ;  but  they  answered  that  Christ  said,  as  well  as  the 
Apostle  James,  "  Swear  not  at  all !"  The  magistrate  then 
asked  them  if  they  would  speak  the  truth,  and  receiving  a 
reply  in  the  affirmative,  he  said,  "  Do  you  believe  in  the 
Creed?" 

"  We  believe  in  God,"  they  replied,  "  and  in  Jesus  Christ, 
who  was  born  of  the  Virgin  Mary,  and  suffered  at  Jerusa- 
lem, under  Pontius  Pilate,  and  arose  again  from  the  dead  the 
third  day,  and  ascended  to  his  Father,  and  shall  come  to 
judgment,  to  judge  both  quick  and  dead." 

The  minute  particulars  of  this  long  examination  would  be 
extremely  tedious,  bearing  principally  on  doctrinal  points  of 
the  Roman  Catholic  religion.  The  consul,  who  had  been 
forewarned  that  his  connivance  at  their  apprehension  would 
not  result  to  his  advantage,  became  troubled  in  his  mind,  and 
with  tears  in  his  eyes,  expressed  his  sorrow  for  their  deten- 
tion ;  he  also  offered  to  refund  what  he  had  received  for 
delivering  them  up,  but  they  would  not  listen  to  his  entrea- 
ties, and  it  is  said  that  during  a  long  life  he  never  enjoyed 
any  peace  or  comfort. 

For  three  or  four  years  they  patiently  endured  many  suf- 
ferings and  trials ;  the  monks  and  friars  beset  and  perplexed 
them  with  many  impertinences,  in  order  to  beguile  them  into 
a  conformity  with  their  superstitions,  but  all  their  efforts  were 
ineffectual.  When  others  of  different  nations  were  brought 
prisoners  before  the  Inquisition,  and  the  judges  and  friars 
endeavored  to  make  them  acknowledge  the  supremacy  of 
the  Roman  Catholic  Church,  these  women  would  show  them 
the  errors  of  Popery,  and  declare  the  doctrine  of  truth,  for 
which  they  were  willing  to  suffer  death. 

They  were  put  into  a  room  so  exceedingly  hot  and  suffo- 
cating, that  it  was  thought  the  inquisitors  intended  to  smother 
them.  The  heat  of  the  climate  was  excessive,  but  to  this 
was  added  an  artificial  heat,  which  parched  their  skins, 
caused  their  hair  to  fall  off,  and  they  frequently  fainted  for 
want  of  fresh  air.    This  inhuman  treatment  brought  a  severe 


166 


HISTORY  OF  FRIENDS. 


attack  of  sickness  on  Catharine  Evans,  who  almost  desired 
that  her  sorrows  might  be  ended  by  death.  The  monks 
bringing  a  physician  to  visit  her,  she  asked  them,  "  Whether 
they  did  not  keep  them  in  that  hot  room  to  kill  them,  and 
bring  a  physician  to  keep  them  longer  alive  in  torment  ?" 

To  this  they  replied,  "  it  was  better  to  keep  them  there  than 
to  kill  them." 

They  wrote  to  the  inquisitor  pleading  their  innocence,  and 
complaining  of  the  hardships  they  sustained,  adding,  "  if  it 
was  their  blood  they  thirsted  after,  they  might  as  well  take 
away  their  lives  in  some  other  way  as  smother  them  there." 
The  jailor  took  away  their  pen,  ink  and  paper,  and  they  were 
ordered  to  be  separated;  but  at  this  time  it  was  found  that 
Catharine  was  covered  by  a  general  eruption  from  head  to 
foot,  and  the  physician  said  they  must  have  more  air ;  this 
being  reported  to  the  inquisitor  he  ordered  the  prison  door  to 
be  opened  six  hours  each  day. 

The  manner  of  making  converts  in  those  days  was  some- 
what singular;  and,  as  a  specimen,  we  will  transcribe  one  of 
the  dialogues  out  of  the  many  which  took  place  between  the 
prisoners  and  those  persons  selected  by  the  Pope  for  the  pur- 
pose of  conducting  the  inquisition.  Once  a  friar  came  to 
Catharine,  and  told  her,  "if  she  would  be  a  Catholic  she  should 
say  so,  otherwise  they  would  use  her  badly,  and  she  should 
never  see  Sarah  again ;  but  she  should  die  by  herself  and  a 
thousand  devils  should  carry  her  soul  to  hell." 

"  Art  thou  the  messenger  of  God  to  me  ?"  said  Catharine. 

"  Yes,"  replied  the  friar. 

"  Why,  what  is  my  sin,  or  where  have  I  provoked  the 
Lord,  that  he  should  send  me  such  a  message  ?" 

"  It  is,"  said  he,  "  because  you  will  not  be  a  Catholic." 

"  I  deny  thee  and  thy  message  too,"  replied  Catharine, 
"  and  the  spirit  which  speaks  in  thee  also,  for  the  Lord  never 
spoke  so." 

He,  growing  angry,  threatened  to  lay  her  in  a  pile  of 
chains,  where  she  could  neither  see  sun  nor  moon.  Trusting 
in  Divine  Providence,  she  said,  he  could  not  separate  her 


HISTORY  OF  FRIENDS. 


167 


from  the  love  of  God  in  Jesus  Christ,  place  her  where  he 
would.  Threatening  to  give  her  to  the  devil,  she  told  him 
she  did  not  fear  him,  for  the  Lord  was  her  keeper  ;  "  the  Lord 
is  at  my  right  hand,  and  the  worst  you  can  do  is  to  kill  the 
body ;  you  can  touch  my  life  no  more  than  the  devil  could 
Job's."  Bursting  with  rage,  he  told  her  she  should  never  go 
out  of  that  room  alive;  to  which  she  undauntedly  replied. 
"  The  Lord  is  sufficient  to  deliver  me ;  but  whether  he  will 
or  not,  I  will  not  forsake  the  living  fountain  to  drink  at  a 
broken  cistern  ;  and  you  have  no  law  to  keep  me  here,  but 
such  a  law  as  Ahab  had  for  Naboth's  vineyard."  Choking 
with  anger,  the  monk  left  the  apartment,  and  slamming  the 
door  in  her  face,  said  "  Abide  there,  member  of  the  devil.'* 
She  calmly  replied,  "  The  devil's  members  are  the  devil's 
works,  and  the  plague  of  the  Lord  will  be  upon  them  for  it !" 

An  Englishman  who  lived  on  the  island,  having  heard  that 
Sarah  was  in  a  room,  the  window  of  which  was  near  the 
street,  succeeded  in  climbing  up  to  it,  and  spoke  a  few  words 
to  her ;  but  he  was  instantly  dragged  from  the  wall  and  cast 
into  prison.  Sarah  immediately  wrote  a  few  lines  to  Catha- 
rine, informing  her  of  the  incident,  and  hinting  that  she 
thought  the  English  friars  were  their  chief  persecutors.  This 
grieved  Catharine,  and  in  her  reply  after  her  salutation  to 
Sarah,  she  said,  "  That  she  might  be  sure  that  the  friars  were 
the  chief  actors ;  but  she  believed  the  Lord  would  preserve 
the  poor  Englishman  for  his  love,  and  I  am  made  to  seek 
the  Lord  for  him  with  tears  ;  and  I  desire  thee  to  send  him 
something  at  least  once  a  day,  if  the  keeper  will  carry  it.  I 
am  ravished  with  the  love  of  God  in  my  soul,  and  my  be- 
loved is  the  chiefest  of  ten  thousands ;  and  I  do  not  fear  the 
face  of  any  man,  though  I  may  feel  his  persecutions.  I 
have  a  prospect  for  our  safe  return  to  England ;  take  heed 
and  be  not  tempted."  This  letter  afterwards  fell  into  the 
hands  of  the  English  friars,  and  caused  the  prisoners  con- 
siderable trouble. 

A  friar  once  asked  Catharine,  why  she  did  not  work ;  but 
she  answered  his  question  by  inquiring  if  he  ever  worked. 


168 


HISTORY  OF  FRIENDS. 


On  replying  that  he  wrote,  she  said,  "  Bring  me  pen,  ink  and 
paper,  and  I  will  write  also."  Not  willing  that  she  should 
write,  he  said,  "  St.  Paul  worked  at  Rome,  and  by  knitting 
you  can  make  about  three  half-pence  a  day."  She  told  him, 
"  If  they  could  have  that  privilege  among  them,  which  Paul 
had  at  Rome,  under  Caesar,  a  heathen  prince,  we  would  have 
worked  and  not  have  been  chargeable  to  any ;  for  he  lived 
in  his  own  rented  house  two  years  preaching  the  gospel  and 
the  doctrine  of  the  Lord  Jesus  Christ." 

This  silenced  the  friar,  who  was  well  known  to  be  an 
idle  fellow,  while  they  were  always  engaged  mending  the 
garments  of  the  prisoners,  and  allevinting  the  pains  and  sick- 
ness of  those  who  suffered  by  the  Inquisition. 

They  had  not  only  withstood  the  efforts  of  the  monks  to 
beguile  them  from  their  faith,  but  openly  avowed  the  truth  of 
their  doctrine,  and  condemned  the  superstitions  and  idolatry 
of  the  Catholic  religion.  In  the  faithful  discharge  of  their 
duty  they  were  supported  by  resignation  to  Divine  will  in 
the  midst  of  all  surrounding  dangers,  and  with  an  humble 
confidence  on  the  all-powerful  arm  of  Omnipotence,  they 
looked  forward  to  a  safe  deliverance. 

A  captain  of  a  ship,  Francis  Stuart  of  London,  in  com- 
pany with  an  Irish  friar,  came  to  Palermo,  and  endeavored 
to  procure  the  release  of  the  prisoners  by  making  application 
to  the  chief  magistrate,  inquisitor,  friars  and  officers  ;  they 
obtained  the  consent  of  all  except  the  inquisitor,  who  told 
them  he  could  not  set  them  free,  without  an  order  from  the 
Pope. 

The  next  effort  for  their  liberation  was  made  by  Daniel 
Baker,  who  feeling  a  concern  for  the  propagation  of  religion, 
went  to  Leghorn  with  John  Stubs,  Henry  Fell,  and  Richard 
Scostrop,  at  which  place  Stubs  and  Fell  took  their  departure 
for  Alexandria,  and  Baker  and  Scostrop  went  to  Smyrna 
and  Constantinople.  They  declared  the  word  of  God  with 
becoming  meekness  and  humility,  but  their  inoffensive 
deportment  was  looked  upon  with  contempt  and  indignation, 
more  by  the  professors  of  Christianity,  than  by  the  Turks, 


HISTORY  OF  FRIENDS. 


169 


Jews  and  Greeks.  When  they  arrived  at  Smyrna,  the  Eng- 
lish consul  sent  them  back  to  Zante,  where  Richard  Scos- 
trop  died.  Daniel  Baker  went  again  to  Leghorn,  and  from 
thence  took  passage  for  Malta,  for  the  purpose  of  visiting 
Catharine  Evans  and  Sarah  Cheevers,  with  whose  sufferings 
he  deeply  sympathized,  for  he  was  engaged  in  the  same  holy 
cause  as  they.  Obtaining  access  to  the  inquisitor,  he  said  in 
Italian,  "  I  am  come  to  demand  the  just  liberty  of  my  friends, 
the  two  English  women  in  prison  in  the  Inquisition."  The 
inquisitor  asked  whether  he  was  related  to  them  as  a  husband 
or  kinsman ;  and  whether  he  came  from  England  on  pur- 
pose to  make  this  application  ?  He  answered,  he  came  from 
Leghorn  for  that  purpose !  The  inquisitor  told  him,  they 
should  stay  in  prison  until  they  died,  if  some  English  mer- 
chants, or  others  of  sufficient  ability,  did  not  give  an  obliga- 
tion of  three  or  four  thousand  dollars.,  that  they  should  never 
return  to  Malta.  Before  Baker  left  the  island  he  sent  word 
to  the  English  merchants,  entreating  them  to  enter  into  the 
engagement,  but  none  appeared  willing  to  become  security 
for  so  large  an  amount. 

The  prisoners  were  still  treated  cruelly,  but  remained  firm 
in  their  faith,  to  the  great  discomfiture  of  the  inquisitors,  who 
wished  to  make  them  forswear  their  religion  and  become 
Catholics.  Once  they  fasted  three  days,  and  after  the  fast 
expired,  Catharine  composed  the  following  hymn  to  God  : 

All  praise  to  him  that  hath  not  put 

Nor  cast  me  out  of  mind, 
Nor  yet  his  mercy  from  me  shut, 

As  I  could  ever  find. 

Infinite  Glory,  laud  and  praise 

Be  given  to  his  name, 
Who  hath  made  known  in  these  our  days, 

His  strength  and  noble  fame. 

Oh  !  none  is  like  unto  the  Lamb  ! 

Whose  beauty  shineth  bright, 
0,  glorify  his  holy  name, 

His  majesty  and  might. 


170 


HISTORY  OF  FRIENDS. 


My  soul,  praise  thou  the  only  God, 

A  fountain  pure  and  clear, 
Whose  crystal  stream  spreads  all  abroad, 

And  cleanseth  far  and  near. 

The  well-springs  of  Eternity, 
Which  are  so  pure  and  sweet, 

And  do  arise  continually 
My  Bridegroom  for  to  meet. 

My  sweet  and  dear  beloved  one, 

Whose  voice  is  more  to  me 
Than  all  the  glory  of  the  earth, 

Or  treasures  I  can  see. 

He  is  the  glory  of  my  life, 

My  joy  and  my  delight, 
Within  the  bosom  of  his  love 

He  closed  me  day  and  night. 

He  doth  preserve  me  clean  and  pure 

Within  his  pavill'on, 
Where  I  wilh  him  should  be  secure 

And  saved  from  all  wrong. 

My  soul,  praise  thou  the  Lord,  I  say, 
Praise  him  with  joy  and  peace  ; 

My  spirit  and  mind  both  night  and  day, 
Praise  him  and  never  cease. 

0,  magnify  his  majesty, 

His  fame  and  his  renown, 
Whose  dwelling  is  in  Sion  high, 

The  glory  of  his  crown. 

Oh  !  praises,  praises  to  our  God, 

Sing  praises  to  our  king, 
0,  teach  the  people  all  abroad, 

His  praises  for  to  sing. 

A  Sion  song  of  glory  bright, 
That  doth  shine  out  so  clear, 

0,  manifest  it  in  the  sight 
Of  nations  far  and  near ; 

That  God  may  have  his  glory  due, 

His  honor  and  his  fame, 
And  all  his  saints  may  sing  anew 

The  praises  of  his  name. 


HISTORY  OF  FRIENDS.  m 

At  last,  after  these  women  had  endured  the  severities  of 
their  imprisonment  upward  of  three  years,  George  Fox  and 
Gilbert  Latey,  understanding  that  Lord  D'Aubigny  could 
procure  their  liberty,  applied  to  him  to  use  his  friendly  inter- 
position, by  writing  to  the  magistrates  of  Malta  in  their  favor; 
which  with  laudable  humanity  he  promised  to  do,  and  his 
mediation  was  so  successful  as  to  obtain  their  release.  On 
receiving  the  letter,  the  lord  inquisitor  went  to  the  prison,  and 
asked  them,  "  Whether  they  would  return  to  England,  to 
their  husbands  and  children  ?"  They  replied,  "  It  was  their 
intent,  in  the  will  of  God,  so  to  do."  The  inquisitor  told 
them  they  were  no  longer  prisoners,  and  wishing  them  a  pros- 
'perous  voyage  to  their  country,  he  courteously  took  his  leave. 
Detaiifed  nearly  three  months  in  the  consul's  house  before 
they  could  secure  a  passage  from  thence,  Catharine  wrote 
many  letters  to  the  rulers  and  inquisitors  of  Mala,  among 
which  we  find  the  following  message,  which  she  wrote  and 
delivered  in  the  name  of  the  Lord : 

"  My  wrath  is  kindled  against  you,  and  my  judgment  is 
set  up  amongst  you  for  your  hard-heartedness  and  unbelief. 
I,  the  Lord,  who  desire  the  death  of  no  man,  but  that  all 
should  return  unto  me  and  live,  have  cast  my  servants  among 
you,  contrary  to  their  will,  and  without  their  knowledge,  to  go 
and  forewarn  you  of  the  evil  that  was  coming  upon  you — 
for  all  the  wicked  shall  be  brought  to  judgment.  I  will 
establish  my  beloved  son  upon  his  throne,  and  he  shall  rule 
in  his  princely  power,  and  reign  in  his  kingly  majesty, 
whose  right  is  over  all ;  and  his  spiritual  government  shall 
he  set  up  in  all  places,  righteous  rule  and  pure  worship  in 
spirit  and  in  truth.  There  is  nothing  that  can  prevent  the 
Lord,  who  saith :  "  If  ye  will  not  hear  my  servant,  which 
speaketh  my  word,  whom  ye  proved  almost  these  four  years, 
whose  life  hath  been  harmless  and  spotless,  in  pure  inno- 
cency  amongst  you,  then  will  I  bring  wo  upon  wo, 
judgment  upon  judgment,  till  the  living  shall  not  be  able  to 
bury  the  dead.  My  mouth  hath  spoken  it,  and  my  zeal  will 
perform  it ;  and  every  man's  hand  shall  be  upon  his  loins  for 


« 


172  HISTORY  OF  FRIENDS. 

pain  ;  for  the  day  of  recompense  is  come.  But  if  you  will 
hear  my  servant,  which  speaketh  in  my  name,  and  return  to 
the  light  in  your  consciences  which  convinceth  of  all  evil,  and 
deny  all  evil  thoughts,  words  and  actions,  then  will  I  pour 
out  my  spirit  upon  you,  and  will  soon  cure  you  of  all 
diseases  and  all  pains." 

They  left  Malta  in  the  frigate  Sapphire  for  Leghorn,  where 
the  merchants  treated  them  with  remarkable  kindness.  From 
thence  they  went  to  Tangiers,  which  was  given  to  the  king 
of  England  on  his  marriage  with  the  daughter  of  the  king  of 
Portugal.  At  this  time  it  was  besieged  by  the  Moors,  yet 
Catharine  and  Sarah  went  into  the  city  and  exhorted  the 
people  to  amend  their  lives,  and  live  in  righteousness ;' 
paying  a  visit  to  the  governor,  he  courteously  received 
their  admonitions  and  offered  them  money,  but  they  were  not 
willing  to  receive  it,  yet  they  gratefully  acknowledged  his 
kindness.  From  Tangiers  they  sailed  for  England,  and  after 
a  stormy  passage  arrived  in  safety,  rejoicing  in  the  Lord,  and 
returning  praises  for  their  wonderful  deliverance.  Daniel 

Baker,  after  travelling  over  the  eastern  nations  of 
1662.   Europe,  returned  to  England,  where  being  imprisoned 

by  his  countrymen,  he  wrote  during  his  confinement 
a  narrative  of  his  travels. 

The  inimical  disposition  of  the  priests  and  ruling  powers, 
and  their  inveterate  prejudice  against  the  Society  of  Friends, 
still  continued  to  rage  with  its  usual  violence  in  England. 
Whilst  George  Fox  was  holding  a  meeting  in  Bristol,  it  was 
disturbed,  and  Alexander  Parker,  with  whom  he  was  travel- 
ling, was  arrested  by  the  officers  and  taken  away.  From 
Bristol  he  went  to  Wiltshire  and  Leicestershire,  where,  lodg- 
ing at  the  house  of  a  widow,  he  was  arrested  and  taken 
before  Lord  Beaumont,  who  asking  him  his  name,  he 
replied,  "  My  name  is  George  Fox,  and  I  am  well  known  by 
that  name." 

"  Ay,"  said  Beaumont,  "  you  are  known  all  the  world 
over." 

One  of  the  officers  was  ordered  to  search  his  pockets  and 


HISTORY  OF  FRIENDS. 


173 


see  if  he  had  any  letters  in  his  possession  ;  but  George  Fox 
said  he  was  not  a  letter  carrier,  and  protested  against  being 
searched  by  military  power,  for  it  was  contrary  to  the  kings 
proclamation.  Civil  magistrates  were  sent  for,  but  they 
refused  to  take  him  to  jail,  yet  they  secured  the  services  of  a  poor 
man,  who  performed  the  act  for  a  pittance,  to  purchase  bread 
in  order  to  sustain  life.  When  they  arrived  at  Leicester  jail, 
George  Fox  inquired  who  was  the  master,  the  jailor  or  his 
wife,  and  on  being  informed  that  his  wife,  who  was  so  lame 
as  to  be  obliged  to  wear  crutches,  was,  he  went  to  her  and 
made  arrangements  for  a  good  apartment  during  his  captivity. 
After  remaining  a  few  weeks  in  this  place,  he  was  brought 
before  the  judges  of  the  sessions,  who,  as  usual,  tendered  the 
oaths  of  supremacy  and  allegiance ;  but  George  Fox  told 
them,  "  I  never  took  any  oath  in  my  life  ;  and  ye  know  we 
cannot  swear,  because  Christ  and  his  Apostle  forbids  it;  and, 
therefore,  this  is  but  a  snare,  yet  if  ye  can  prove,  that  after 
Christ  and  his  Apostle  forbad  swearing,  they  ever  demanded 
Christians  to  swear,  then  I  will  take  these  oaths  ;  otherwise  I 
am  resolved  to  obey  Christ's  command,  and  the  Apostle's 
exhortation." 

"  You  must  take  the  oath  to  manifest  your  allegiance  to 
the  king,"  said  the  judges. 

To  show  that  he  was  not  unfaithful  lo  the  king,  he  told 
them  that  Col.  Hacker  once  sent  him  from  that  town  to  Lon- 
don, a  prisoner,  to  be  tried  for  holding  meetings  and  plotting, 
at  which  time  King  Charles  decided  against  the  magistrates 
who  had  arrested  him,  and  he  was  therefore  excused  from 
swearing.  Without  reading  the  mittimus  to  the  prisoner,  a 
jury  was  called,  and  he  was  indicted  for  refusing  to  take  the 
oaths  of  allegiance  and  supremacy.  After  a  short  time  the 
jury  returned  with  a  verdict  of  guilty,  but  Lord  Hastings 
having  written  a  letter  to  the  justices  directing  them  to  set 
him  at  liberty,  they  were  compelled  to  obey.  George  Fox 
took  this  letter  to  Lord  Beaumont,  who  on  reading  it  seemed 
exceedingly  vexed,  and  threatened,  if  he  held  any  more  meet- 


174 


HISTORY  OF  FRIENDS. 


ings  at  S  Warrington,  to  disperse  them  and  send  him  to  prison 
again. 

Thomas  Goodair  and  Benjamin  Staples  were  imprisoned 
at  Oxford,  and  when  they  were  taken  before  the  court,  Sir 
William  Walter  on  the  bench,  the  oath  of  allegiance  was 
tendered,  but  they  answered  :  "  We  acknowledge  the  king 
as  supreme  ruler  in  temporal  matters,  and  we  are  willing  to 
obey  him  in  all  just  demands.  But  if  King  Charles,  or  those 
in  his  authority,  request  anything  contrary  to  the  command  of 
Christ,  then  we  would  rather  obey  Christ  than  either  the  king 
or  those  under  him.  It  is  for  our  consciences'  sake  that  we 
cannot  swear,  though  we  could  gain  the  whole  world  there- 
by ;  for  Christ  hath  forbidden  it,  and  said,  '  Swear  not  at  all ;' 
and  the  Apostle  James  saith,  '  Above  all  things  swear  not.'  " 
But  this  answer  proved  of  no  avail,  for  the  justice  imme- 
diately passed  the  (following  sentence  upon  them:  "Hearken 
to  your  sentence.  You  are  out  of  the  king's  protection.  All 
your  lands,  real  estate  and  chattels,  are  forfeited,  and  shall  be 
seized  for  the  king's  use  ;  and  you  are  to  remain  prisoners 
during  the  king's  pleasure."  They  were  taken 'back  to  pri- 
son, and  although  the  time  of  their  release  is  a  mystery,  yet 
it  has  been  asserted  by  Whiting,  that  they  were  discharged 
at  the  next  general  jail  delivery. 

In  the  summer  of  this  year,  Sir  Henry  Vane  and  John 
Lambert,  both  distinguished  for  their  hostility  against  Charles 
the  First,  were  brought  to  trial  for  treason.  To  what  extent 
this  charge  was  true,  we  do  not  pretend  to  say,  but  Vane  was 
found  guilty,  and  soon  afterwards  beheaded  on  Tower-hill. 
It  is  said  he  was  a  man  of  great  knowledge,  a  member  of  the 
Long  Parliament,  and  an  opposer  of  Cromwell,  whom  he 
believed  to  be  an  usurper.  In  principles,  he  was  a  staunch 
republican,  and  his  voice  at  one  time  held  great  influence  in 
the  administration  of  the  government.  Lambert,  who  was 
an  eminent  general,  on  being  condemned  to  death,  pleaded 
for  mercy,  and  the  judges  commuted  the  sentence  to  perpetual 
imprisonment  on  a  small  isle  near  Plymouth,  where  he  ended 
his  unhappy  career. 


HISTORY  OF  FRIENDS. 


175 


The  insurrection  of  the  Fifth- Monarchy-men  was  a  pre- 
tence for  passing  an  act,  the  effect  of  which  was  the  persecu- 
tion of  Friends  under  the  cloak  of  the  dangerous  tendency  of 
their  meetings.  This  law  was  styled  :  "  An  Act  for  prevent- 
ing mischiefs  and  dangers  that  may  arise  by  certain  persons 
called  Quakers,  and  others  refusing  to  take  lawful  oaths." 
After  its  passing,  E.  Burrough  wrote  a  book,  called,  "  The 
case  of  the  people  called  Quakers  stated,"  and  it  showed  the 
falsehood  of  the  accusation  brought  against  them.  Concern- 
ing their  meetings  of  worship,  he  makes  use  of  the  following 
language  : 

"  What  judgment  do  our  neighbors  give  in  this  case  ? 
They  say  they  have  known  us  to  meet  together  in  such  man- 
ner, for  divers  years,  in  towns  and  villages,  and  never  knewnor 
understood  any  harm  or  danger  therein,  nor  ever  were  any 
way  prejudiced,  either  in  their  persons  or  estates  in  our  meet- 
ings. The  very  witness  of  God  in  all  our  neighbors  does 
testify,  and  give  judgment,  that  our  meetings  have  always 
been  peaceable  and  quiet;  and  that  we  come  together  in 
peace  and  good  order  and  part  in  the  same,  and  no  person 
hath  been  harmed  by  such  meetings ;  inquire  of  the  neigh- 
borhood, and  they  will  tell  you,  they  believe,  in  their  con- 
sciences, our  meetings  are  for  good,  and  have  good  effects, 
nor  bring  forth  evil  to  any. 

"  As  for  the  manner  of  our  meeting  and  sitting  together,  it 
is  orderly  and  decent,  and  of  good  report  among  men ;  and 
for  any  doctrine  that  ever  was  there  held  or  heard  by  any, 
none  can  truly  accuse  it  to  be  either  error,  heresy  or  sedition  ; 
but,  on  the  contrary,  they  know  it  beareth  witness  against  all 
sin  and  iniquity,  and  tends  to  the  turning  of  people  from  un- 
godliness and  unrighteousness,  to  truth  and  holiness  ;  and 
many  can  tell,  this  is  effected  by  our  doctrine  preached  in  our 
meetings ;  and  all  can  witness,  that  we  part  again  in  peace  and 
good  order,  and  in  convenient  time ;  and  they  can  show  you 
they  are  not  terrified,  nor  the  peace  of  the  land  disturbed  (on 
our  part),  by  our  meetings,  which  are  in  God's  fear,  and  to 
the  glory  of  his  name,  which  all  men  know,  are  according 


176 


HISTORY  OF  FRIENDS. 


to  the  law  of  God,  and  gospel,  and  primitive  Christian  exam- 
ple. 

"  And  seeing  that  the  law  against  us  is  more  put  in  execu- 
tion than  the  pother  laws,  it  doth  appear,  that  there  is  more 
envy  against  us,  and  our  peaceable  religious  meeting,  than 
there  is  against  profaneness,  wickedness,  drunkenness  and 
stage-playing,  and  unlawful  games ;  and  such  magistrates) 
wheresoever  they  are,  are  not  excusable  in  the  sight  of  God, 
though  there  is  a  law  against  us,  while  they  put  it  in  force, 
and  not  other  really  good  laws  against  profane  and  ungodly 
persons  and  practices  ;  and  therefore,  seeing  we  do  not  suffer, 
we  must  say,  it  is  not  only  because  there  is  a  law  against  us, 
but  it  is  also,  or  rather  because  there  is  enmity,  wrath  and 
wickedness  in  the  hearts  of  men  against  us,  which  is  the 
main  cause  of  our  suffering  in  this  day." 

E.  Burrough,  like  a  faithful  and  diligent  minister  of  Christ, 
was  always  ready  to  do  his  bidding ;  and  he  laboriously  de- 
voted all  his  time  to  the  service  of  God  and  the  Church,  both 
in  preaching  and  writing.  It  was  his  meat  and  drink  to  do 
the  bidding  of  his  heavenly  Father.  The  sincerity  of  the 
Society,  however,  was  put  to  a  severe  test,  by  the  multiplied 
calamities  which  were  caused  by  this  and  other  similar  laws ; 
but  the  unwearied  patience  and  fortitude,  with  which  its 
members  submitted  to  their  sufferings,  the  loss  of  their  estates, 
liberty  and  lives,  is  a  convincing  argument  of  their  stern  in- 
tegrity. They  were  marked  out  as  objects  of  unrelenting 
cruelty ;  but,  with  a  power  above  mere  humanity,  they  en- 
dured with  unshaken  firmness  the  unremitting  barbarity  of 
their  enemies.  Disposed,  above  all  things,  to  please  an  over- 
ruling Providence,  and  having  an  eye  to  their  reward  in  the 
crown  of  everlasting  glory,  they  were  enabled  patiently  to 
submit  to  whatever  afflictions  were  permitted  to  befall  them 
in  their  pilgrimage  on  earth. 


CHAPTER  XIV. 


The  iron  hand  of  oppression  continued  to  rage  in  London 
with  unrelenting  cruelty.  A  short  narrative  was  published 
and  signed  by  twelve  persons,  showing  a  list  of  four  thou- 
sand and  two  hundred  members  of  the  Society  of  Friends  who 
were  in  the  prisons  of  England  at  this  time ;  also  denoting 
the  number  in  each  county,  as  well  as  stating  the  cause  of 
their  imprisonment.  Some  of  the  jails  were  crowded  with 
men  and  women — old  men  with  grey  hairs  and  youth. — 
male  and  female,  were  all  cast  in  together  without  the  least 
distinction.  Thus  many  tradesmen,  shop-keepers  and  hus- 
bandmen, were  reduced  to  poverty,  and  their  families  left  in 
a  starving  condition.  More  than  five  hundred  were  in  the 
London  prison  alone.  At  a  meeting  in  a  house  known  by 
the  name  of  the  Bull  and  Mouth,  a  person  named  John 
Trowel  was  killed,  and  his  friends  exposed  his  corpse  to  the 
inhabitants,  which  excited-  much  commiseration  and  pity. 
The  coroner  was  summoned,  who  empanelled  a  jury,  and, 
according  to  the  duties  of  the  office,  charged  the  jurors  on 
oath  to  make  true  inquiry  into  the  cause  of  the  death  of  the 
deceased.  They  withdrew,  but  soon  returned,  refusing  to 
give  a  verdict,  and  requested  the  corpse  to  be  interred,  which 
was  done  the  same  day.  Although  the  coroner  and  jury  met 
several  times,  still  they  refused  to  give  a  verdict,  because 
Trowel  was  murdered  in  a  crowd  of  riotous  persons,  and  as 
the  particular  murderer  could  not  be  detected,  the  city  was 
liable  to  a  heavy  fine,  at  the  pleasure  of  the  king.  The 
friends  of  the  deceased  sent  a  letter  to  the  Lord  Mayor, 
in  which  they  said  : 

"  It  may  be  supposed  thou  hast  heard  of  this  thing,  for 
12 


178 


HISTORY  OF  FRIENDS. 


it  was  done  not  in  the  night,  but  in  open  day ;  not  sud- 
denly, unawares  or  by  mishap,  but  intentionally  and  after 
consideration ;  not  in  a  corner,  but  in  the  streets  of  the  city 
of  London ;  all  of  which  circumstances  highly  aggravate 
the  murder  to  the  shame  and  infamy  of  this  city  and  its 
government." 

This  letter  was  published,  and  the  person  who  distributed 
it  through  the  streets  was  arrested  and  sent  to  prison  by 
the  special  order  of  Alderman  Brown.  "When  one  was 
placed  in  the  hands  of  the  king,  he  said:  "I  assure  you  it 
was  not  by  my  advice  that  any  of  your  friends  should  be 
slain ;  ye  must  tell  the  magistrates  of  the  city  of  it,  and 
prosecute  the  law." 

Street  meetings  were  common  in  almost  every  town ; 
indeed  Friends,  having  very  few  meeting-houses,  were 
forced  to  hold  their  meetings  in  the  open  air;  so  to  them 
it  was  rather  a  matter  of  necessity  than  choice.  The  con- 
stables and  other  officers  would  frequently  drag  the  preach- 
ers from  their  stand ;  but  some  were  always  ready  to  sup- 
ply their  places,  if  not  among  the  men,  some  of  the  women 
would  address  the  people.  Even  the  soldiers  were  en- 
couraged to  deeds  of  cruelty  by  their  officers,  and  Alder- 
man Richard  Brown,  who  was  formerly  a  major-general 
under  Cromwell,  became  so  illiberal  and  persecuting  that 
the  actors  upon  the  stage  frequently  ridiculed  him  by  saying, 
"  The  devil  was  brown."  A  book  exposing  his  base  charac- 
ter was  also  published,  and  dedicated  to  him  by  this  small 
epistle : 

"  RichardBrown !  if  thou  art  not  sealed  up  already  for  des- 
truction, and  if  repentance  be  not  utterly  hid  from  thy  eyes, 
the  Lord  convert  thee,  and  forgive  thee  all  thy  hard  and  cruel 
dealings  towards  us.  We  desire  thy  repentance  rather  than 
thy  destruction ;  and  the  Lord  God  of  heaven  and  earth  give 
judgment  of  final  determination  between  thee  and  us,  that  all 
the  earth  may  know  whether  thy  cause  against  us,  or  our 
cause,  be  just  before  him,  who  only  is  the  righteous  judge." 

In  the  fifth  month  [May]  of  this  year,  one  Philip  Miller 


HISTORY  OF  FRIENDS. 


179 


came  unto  a  meeting  in  John  street,  of  the  parish  of  Sepul- 
chre's, London,  and  although  vested  with  no  office  or  legal 
authority,  commanded  the  rabble  who  attended  him  to  appre- 
hend five  persons  whom  he  selected,  and  among  them  was 
John  Crook,  who  before  his  convincement  had  been  a  justice 
of  the  peace.  Some  time  after  this,  Miller  came  to  the  same 
place  again,  and  struck  several  persons  with  his  cane  because 
they  would  not  obey  his  commands  and  leave  the  spot ;  then 
he  charged  the  constables  to  secure  and  take  several  into 
custody.  On  a  first-day  near  the  latter  part  of  this  month, 
Captain  Reeves  with  some  soldiers  made  an  attack  upon  the 
Bull  and  Mouth  meeting,  and  without  an  order  or  warrant 
commanded  his  soldiers  to  seize  about  forty  persons.  Alder- 
man Brown,  coming  to  the  place  where  the  prisoners  were 
guarded,  assaulted  a  very  old  man  and  pulled  him  down 
twice,  by  the  brim  of  his  hat;  a  soldier  struck  one  of  them 
on  the  head  with  a  heavy  pistol,  and  Brown  sent  them  all  to 
Newgate  guarded  by  soldiers. 

They  were  brought  before  the  court  of  sessions,  where  the 
indictment  was  read,  stating  "  That  the  prisoners,  under  pre- 
tence of  performing  religious  worship  otherwise  than  by  the 
laws  of  the  kingdom  of  England  established,  unlawfully  and 
tumultuously  did  gather  and  assemble  themselves  together, 
to  the  great  terror  of  his  majesty's  people,  and  to  the  disturb- 
ance of  the  peace  of  the  king,  in  contempt  of  our  said  lord, 
the  king  and  his  laws,  to  the  evil  example  of  all  others  in  the 
like  case  offending,"  &c.  When  the  clerk  finished  reading, 
no  witnesses  appeared  against  the  prisoners  except  Brown, 
who  was  one  of  the  judges  and  sat  upon  the  bench.  He 
tendered  the  oath,  but  they  refused  to  take  it,  and  he  sent 
them  back  to  prison. 

A  member  of  the  Society  was  once  seized  in  a  very  vio- 
lent and  abusive  manner  by  some  soldiers,  because  he 
refused  to  leave  a  meeting,  and  when  taken  to  court,  he  said  : 
"  My  refusing  to  go,  was  because  they  would  not  or  could  not 
show  any  warrant  for  my  apprehension.  How  should  I  know 
whether  they  were  officers,  or  robbers  and  murderers  ?"  To 


180 


HISTORY  OF  FRIENDS. 


this  Alderman  Brown  exclaimed  with  some  violence :  "  If 
they  had  dragged  you  through  all  the  kennels  in  the  street, 
you  would  have  been  served  right  for  not  going  with 
them." 

One  of  the  prisoners  said  to  this  persecuting  alderman  : 
"  Thou  hast  had  many  warnings  and  visitations  in  the  love 
of  God,  but  hast  slighted  them  ;  therefore  beware  of  being 
sealed  up  in  the  wrath  of  God."  One  of  the  jailors  took  a 
cane,  and  knocked  down  several  of  the  prisoners,  and  it  is 
reported  that  Brown  said,  "  Knock  them  down — knock  them 
down,"  which  was  certainly  outrageous  conduct  on  the  part 
of  a  man  appointed  to  hold  the  scales  of  justice,  and  to  se- 
cure to  every  man  the  enjoyment  of  those  rights  which  are 
guaranteed  by  the  government.  We  will  mention  another 
instance  of  Brown's  brutality.  A  prisoner  was  demanded 
to  answer  to  his  indictment,  guilty,  or  not  guilty ;  and  not 
answering  it  directly,  Brown  tauntingly  said :  "  "We  shall 
have  a  revelation  by  and  by."  To  which  the  prisoner  said  : 
"  How  long  will  you  oppose  the  innocent  ?  How  long  will 
ye  persecute  the  righteous  seed  of  God?"  But  while  he 
was  speaking,  Brown  foolishly  began  to  mock  the  women 
who  sell  their  articles  by  crying  them  up  and  down  the 
street,  by  exclaiming,  "  Aha,  aha !  will  ye  have  any  Wall- 
fleet  oysters  ?  Have  you  any  kitchen  stuff,  maids  ?"  and 
many  other  expressions  that  little  became  a  justice  of  the 
peace.  One  of  the  prisoners  said :  "  He  could  not  for  con- 
science sake  forbear  meeting  with  the  people  of  God." 

"  Conscience,  indeed,"  said  Brown,  "  a  dog's  tail." 

Alderman  Adams,  who  was  acquainted  with  one  of  the 
prisoners,  said,  "  I  am  sorry  to  see  you  here." 

"  Sorry,"  said  Browri>  "  what  should  you  be  sorry  for?  " 

"  Yes,  I  am  sorry,  because  he  is  a  sober  man,"  replied 
Adams. 

"  There  is  not  a  sober  man  among  the  Quakers,"  said 
Brown. 

The  spectators  in  the  court  became  disgusted  with  his 
conduct ;  and  when  two  persons  were  brought  to  trial  for 


HISTORY  OF  FRIENDS. 


181 


robbing  a  house,  he  told  them,  "  They  were  the  veriest 
rogues  in  England,  except  the  Quakers." 

But  it  would  be  almost  impossible  to  describe  the  many 
instances  of  his  cruelty  and  inhumanity  :  a  fair  picture  of 
his  unjust  conduct  was  published,  as  we  have  already  stated, 
and  dedicated  to  him.  At  this  season  of  bitter  persecution, 
Francis  Howgill  wrote  a  letter  of  encouragement  to  his 
friends,  from  which  we  extract  the  following  message  which 
he  delivered  in  the  name  of  the  living  God  : 

"  The  sun  shall  leave  its  shining  brightness,  and  cease  to 
give  light  to  the  world ;  the  moon  shall  become  darkness, 
and  give  no  light  unto  the  night;  the  stars  shall  cease  to 
know  their  office  or  place  :  my  covenant  with  day,  night, 
times  and  seasons,  shall  sooner  come  to  an  end,  than  the 
covenant  I  have  made  with  this  people,  into  which  they  are 
entered  with  me,  shall  end  or  be  broken.  Yea,  though  the 
powers  of  darkness  and  hell  combine  against  them,  and  the 
jaws  of  dealh  open  to  receive  them,  yet  I  will  deliver  them, 
and  lead  them  through  all.  I  will  confound  their  enemies, 
as  I  did  in  Jacob,  and  scatter  them  as  I  did  in  Israel  in  the 
days  of  old.  I  will  take  their  enemies — I  will  hurl  them 
hither  and  thither,  as  stones  hurled  in  a  sling ;  and  the  me- 
morial of  this  nation,  which  is  holy  unto  me,  shall  never  be 
rooted  out,  but  shall  live  through  ages,  as  a  cloud  of  wit- 
nesses in  generations  to  come.  I  have  brought  them  to  the 
birth ;  yea,  I  have  brought  them  forth,  and  they  are  mine. 
I  will  nourish  them,  and  carry  them  as  on  eagles'  wings ; 
and  though  clouds  gather  against  them,  I  will  make  my  way 
through  them ;  though  darkness  gather  together,  and  tem- 
pests gender,  still  I  will  scatter  them  as  with  an  east  wind  ; 
and  nations  shall  know  they  are  my  inheritance,  and  they 
shall  know  I  am  the  living  God,  who  will  plead  their  cause 
with  all  who  rise  up  in  opposition  against  them. 

"  These  words  are  holy,  faithful,  eternal,  good,  and  true ! 
Blessed  are  they  that  hear  and  believe  unto  the  end ;  and 
because  of  them  no  strength  was  left  in  me  for  awhile,  but 
at  last  my  heart  was  filled  with  joy,  even  as  when  the  Ark  of 


IQ2  HISTORY  OF  FRIENDS. 

God  was  brought  from  the  house  of  Obed-Edom,  when 
David  danced  before  it,  and  Israel  shouted  for  joy. 

In  Southwark,  the  spirit  of  persecution  raged  with  as  much 
violence  as  in  London.  Numbers  had  been  taken  from  reli- 
gious meetings  and  committed  to  prison;  and  after  remain- 
ing in  the  White  Lion  prison  about  nine  weeks,  some  of 
them  were  brought  to  trial,  before  the  Court  of  Sessions, 
Judge  Richard  Onslow  presiding.  As  we  have  not  yet 
inserted  a  regular  Indictment,  we  give  the  following,  so  that 
the  reader  may  see  and  judge  in  what  manner  these  digni- 
taries represented  the  quiet  and  peaceable  meetings  of  the 
humble  Society  of  Friends. 

"  The  jurors,  from  our  Lord  the  King,  do  present  upon 
their  oath,  that  Arthur  Fisher,  late  of  the  parish  of  St.  Olave, 
in  the  borough  of  Southwark,  in  the  county  of  Surrey,  yeo- 
man ;  Nathaniel  Robinson,  of  the  same,  yeoman ;  John 
Chandler,  of  the  same,  yeoman ;  and  others,  being  wicked, 
dangerous,  and  seditious  sectaries,  and  disloyal  persons,  and 
above  the  age  of  sixteen  years,  who,  on  the  twenty-ninth  day 
of  June,  in  the  year  of  the  reign  of  our  Lord  Charles  the 
Second,  by  the  grace  of  C4od,  King  of  England,  Scotland, 
France,  Ireland,  &c,  the  fourteenth,  have  obstinately  refused, 
and  every  one  of  them  hath  obstinately  refused  to  repair 
unto  some  church,  chapel,  or  usual  place  of  Common  Prayer, 
according  to  the  laws  and  statutes  of  this  kingdom  of  Eng- 
land, in  the  like  case  set  forth  and  provided  (after  forty  days 
next  after  the  end  of  the  session  of  Parliament,  begun  and 
holden  at  Westminster,  on  the  twenty-ninth  day  of  February, 
in  the  year  of  our  Lady  Elizabeth,  late  Queen  of  England, 
the  thirty-fifth,  and  there  continued,  until  the  dissolution  of 
the  same,  being  the  tenth  day  of  April,  in  the  thirty-fifth  year 
aforesaid) ;  to  wit,  on  the  third  day  of  August,  in  the  year  of 
the  reign  of  the  said  Charles,  King  of  England,  the  fourteenth 
aforesaid,  in  the  parish  of  St.  Olave  aforesaid,  in  the  borough 
of  Southwark  aforesaid,  in  the  county  aforesaid,  of  them- 
selves, did  voluntarily  and  unlawfully  join  in,  and  were  pre- 
sent at  an  unlawful  assemblage,  conventicle,  and  meeting,  at 


HISTORY  OF  FRIENDS. 


183 


the  said  parish  of  St.  Olave,  in  the  county  aforesaid,  under 
color  and  pretence  of  the  exercise  of  religion,  against  the 
laws  and  statutes  of  this  kingdom  of  England,  in  contempt 
of  our  said  Lord  the  King  that  now  is,  his  laws,  and  to  the 
evil  and  dangerous  example  of  all  others  in  the  like  case, 
offending  against  the  peace  of  our  said  Lord  the  King,  that 
now  is,  his  crown  and  dignity,  and  contrary  to  the  form  of 
the  statute  in  this  same  case  set  forth  and  provided." 

After  this  indictment  was  read,  the  prisoners  expressed  a 
wish  to  be  tried  by  the  late  Act  of  Parliament  against  con- 
venticles ;  the  reason  they  assigned  was,  because  the  Act  of 
the  thirty-fifth  of  Elizabeth  was  passed  in  days  of  ignorance, 
when  the  people  were  just  beginning  to  throw  off  the 
shackles  of  Popery.  The  clerk  required  them  to  plead 
guilty  or  not  guilty,  but  being  rather  dilatory  in  returning  an 
answer,  they  were  sent  back  to  prison.  The  rest,  being 
twenty-two  in  number,  pleaded  not  guilty  to  the  indictment. 
When  the  jury  were  called,  all  took  their  seats  save  one,  to 
whom  exception  was  made,  on  account  of  the  envy  and 
malice  he  had  heretofore  displayed  towards  Friends.  The 
prisoners  bid  the  jury  take  heed  how  they  sported  with 
holy  things,  and  that  things  concerning  the  conscience  were 
holy.  It  was  not  true,  that  they  were  wicked,  dangerous, 
and  seditious  sectaries,  but  they  had  always  endeavored  to 
live  soberly,  righteously,  and  godly  in  the  world,  for  the  truth 
of  which  they  appealed  to  their  neighbors;  and  they  were 
charged  with  not  coming  to  hear  the  Common  Prayer,  when 
they  could  not  attend  because  the  service-book  was  not  pub- 
lished until  after  they  were  arrested.  After  two  witnesses 
were  examined,  the  jury  retired,  but  soon  returned  with  a 
verdict  of  guilty  on  some  of  the  counts,  but  not  guilty  on 
others.  This  decision  did  not  please  the  judge,  and  he 
ordered  the  jury  to  leave  the  court  again,  and  prevailed  on 
them  to  return  a  verdict  of  guilty  to  the  whole  of  the  indict- 
ment. When  this  unjust  trial  was  concluded,  Judge  Onslow 
pronounced  the  following  sentence  : 

"  The  prisoners  must  return  to  prison  again,  and  lie  there 


184 


HISTORY  OF  FRIENDS. 


three  months  without  bail  ;  and  if  you  do  not  make  submis- 
sion according  to  the  law,  either  at,  or  before  the  end  of  the 
aforesaid  three  months,  you  shall  adjure  the  realm ;  but  in 
case  you  refuse  to  make  adjuration,  or  after  adjuration  made, 
you  should  forbear  to  depart  from  the  realm  within  the  time 
limited,  or  if  you  return  again  without  license,  you  shall  be 
proceeded  against  as  felons." 

The  judge  said,  "  There  is  a  way  to  escape  the  penalty." 

"  How  ?"  asked  one  of  the  prisoners. 

"  Come  to  Common  Prayer,  and  do  not  attend  Quaker 
meetings,"  replied  the  judge. 

The  prisoner  gave  reasons  why  he  could  not  comply  with 
that,  even  to  escape  persecution. 

u  Then  you  must  adjure  the  land,"  said  the  judge. 

"  Adjure,"  returned  the  prisoner,  "  is  to  forswear." 

"  And  ye  cannot  swear  at  all,"  said  one  of  the  justices, 
laughing  as  if  it  were  a  jest. 

How  long  they  were  kept  prisoners  is  not  known,  but 
generally  believed  they  were  not  released  until  the  king's 
proclamation  opened  their  prison  doors. 

John  Crook  and  others,  who  were  taken  out  of  a  meeting 
in  John  Street,  London,  were  brought  before  the  justices  at 
Hick's  Hall,  and  although  they  pointed  out  the  illegality  of 
their  apprehension  without  warrant,  yet  they  were  committed 
to  prison.  According  to  the  late  act  against  Friends,  an  in- 
dictment was  drawn  up  against  them,  after  which  they  were 
removed  to  Newgate,  in  order  to  have  their  trial  at  Old  Bai- 
ley. On  the  twenty-fifth  of  the  sixth  month  [June],  John 
Crook  (as  the  indictment  reads),  gentleman,  Isaac  Grey, 
physician,  and  John  Bolton,  goldsmith,  were  brought  before 
the  Lord  Mayor  of  London,  Chief  Justice  Forster,  and  other 
judges  and  justices,  to  answer  the  charges  preferred  against 
them.  John  Crook  was  first  called  to  the  bar,  and  without 
reading  his  indictment,  the  judge  asked  him  ; — "  When  did 
you  take  the  oath  of  allegiance  ?" 

"  After  remaining  six  weeks  in  prison,"  said  Crook,  "  am 
I  called  on  to  accuse  myself?    Nemo  debet  seipsum prodere . 


HISTORY  OF  FRIENDS. 


185 


I  am  an  Englishman,  and  by  the  law  of  England  I  ought 
not  to  be  taken  or  imprisoned,  nor  my  freehold  seized,  nor 
called  in  question,  nor  put  to  answer,  but  according  to  the 
law  of  the  land.  I  stand  here  at  this  bar  as  a  delinquent, 
and  do  desire  that  my  accuser  may  be  brought  forth,  and 
then  I  will  answer  to  my  charge,  if  I  be  guilty  of  any." 

"  You  are  here  demanded,"  replied  the  judge,  *'  to  take  the 
oath  of  allegiance,  and  when  you  have  done  that,  you  shall 
be  heard  about  the  other,  for  we  have  power  to  tender  it  to 
any  man." 

"  Not  to  me  upon  this  occasion  and  in  this  place,"  said 
the  prisoner,  "  for  I  am  brought  here  as  an  offender  and  not 
to  be  made  an  offender,  nor  can  you  oblige  me  to  criminate 
myself.  I  challenge  the  benefit  of  the  laws  of  England  ;  for 
by  them  is  a  better  inheritance  derived  to  me  as  an  English- 
man, than  that  which  I  received  from  my  parents ;  for  by 
the  former,  the  latter  is  secured.  This  is  proved  by  the 
twenty-ninth  Chapter  of  Magna  Charta,  and  the  Petition  of 
Right  mentioned  in  the  third  of  Car.  L,  and  in  other  good 
laws  ;  therefore,  in  claiming  the  benefit  of  them,  I  demand 
no  more  than  my  right.  And  you  who  are  judges  on  the 
bench,  ought  to  be  my  counsel  and  not  my  accusers,  and 
instruct  me  in  the  benefits  of  the  laws,  that  I  may  not,  through 
ignorance,  lose  any  advantage,  which  the  laws  of  my  coun- 
try afford  me  as  an  Englishman." 

"  We  sit  here  to  do  justice,"  exclaimed  the  judge,  "  and 
are  upon  our  oaths ;  and  we  are  to  tell  you  what  is  law  and 
not  you  us  ;  therefore,  sirrah,  you  are  too  bold." 

"  Sirrah  is  not  a  word  for  a  judge,"  continued  Crook ;  "  I  am 
no  felon,  neither  ought  you  to  menace  the  prisoner  at  the  bar. 
For  I  stand  here  arraigned  for  my  life  and  liberty,  and  the 
preservation  of  my  wife  and  children,  and  outward  estate ; 
therefore  I  have  a  right  to  be  fully  heard  in  my  defence 
according  to  law  ;  and  I  hope  the  court  will  bear  with  me,  if 
I  take  the  freedom  to  assert  my  liberty  as  an  Englishman  and 
a  Christian  ;  if  I  speak  loud,  it  is  from  zeal  for  the  truth ;  and 
my  innocence  makes  me  bold.    Let  me  see  my  accuser,  that 


186 


HISTORY  OF  FRIENDS. 


I  may  know  from  what  cause  I  have  been  six  weeks  impris- 
oned, and  do  not  at  this  time  make  me  accuse  myself  by 
asking  me  questions.  Let  my  accuser  come  forth,  or  else  do 
me  justice  in  discharging  me  by  proclamation." 

"  We  take  no  notice  of  you,  otherwise  than  as  an  evil-dis- 
posed person,"  replied  Judge  Twisden,  "  because  you  have 
refused  to  take  the  oath." 

"  I  explained  before  why  I  could  not  take  the  oath,"  said 
the  prisoner,  "  I  am  a  lover  of  justice,  and  in  my  life  have 
endeavored  to  keep  a  conscience  void  of  offence  towards 
God  and  man." 

The  court  was  here  interrupted  by  a  general  cry  of 
"  Take  him  out — take  him  out ; "  and  as  the  officers  were 
leading  him  back  to  prison,  he  said :  "  Mind  the  fear  of  the 
Lord  God,  that  you  may  corne  to  the  knowledge  of  his  will, 
and  do  justice  !  Take  heed  of  oppressing  the  innocent,  for 
the  Lord  God  of  heaven  and  earth  will  assuredly  plead  their 
cause ;  and  for  my  part,  I  have  no  desire  that  one  hair  of 
your  head  should  be  hurt,  but  be  guided  by  the  wisdom  of 
God ! " 

The  next  day  they  were  again  brought  into  court,  and 
demanded  to  take  the  oath ;  but  still  insisting  on  the  plea 
that  they  ought  to  be  first  tried  and  convicted  upon  the 
offence,  if  there  was  any,  which  caused  them  to  sutler  im- 
prisonment, the  judge  became  provoked,  and  used  language 
which  did  not  well  comport  with  his  station  and  office.  In 
the  afternoon  of  the  same  day,  a  new  indictment  was  drawn 
up,  charging  them  with  refusing  to  take  the  oath  of  allegi- 
ance, to  whicli  they  were  required  to  plead  guilty  or  not 
guilty.  Not  being  satisfied  whether  they  ought  to  plead  to 
a  created  offence,  and  thereby  acquiesce  in  the  introduction 
of  a  precedent  in  a  court  of  judicature,  they  made  some  ob- 
jection. But  being  informed  their  pleading  would  not  de- 
prive them  of  the  benefit  of  the  law,  they  said  the  indictment 
was  false,  and  they  were  not  guilty.  The  jury  who  were 
present,  and  the  witnesses  of  the  previous  proceedings,  were 
discharged,  and  on  the  following  day  a  new  jury  was  em- 


HISTORY  OF  FRIENDS. 


187 


panelled.  In  this  jury  were  several  soldiers,  some  of  whom 
had  been  actually  concerned  in  using  illegal  violence  to  the 
Friends,  by  dragging  them  from  their  meetings  and  houses  • 
so  that  they  could  expect  no  milder  judgment  from  the  jury 
than  they  had  received  at  the  hands  of  the  judges.  When 
the  indictment  was  read,  they  moved  to  have  the  trial  post- 
poned until  the  next  Quarter  Session,  in  order  to  allow  them 
time  to  get  advice  from  counsel,  and  prepare  their  defence. 
To  this  reasonable  request  the  judge  replied  :  "  We  have 
given  you  time  enough,  and  you  shall  have  no  more,  for  we 
will  try  you  this" time;  therefore  swear  the  jury."  The  pri- 
soners remonstrated  against  swearing  the  jury  till  this  point 
was  properly  discussed,  and  they  were  heard  in  their  own 
defence.  This  occasioned  great  confusion  in  the  court ;  some 
of  the  spectators  wanted  them  taken  out,  and  others  cried, 
"  Let  them  alone."  In  this  tumult  they  supposed  the  evi- 
dence was  given  against  them,  and  complaining  of  such 
illegal  treatment,  the  executioner  endeavored  to  gag  Crook 
and  others. 

"  Will  you  give  us  leave  to  speak  ?"  said  Crook.  "  We 
except  against  some  of  the  jury,  as  being  our  enemies,  and 
of  those  who  by  force  commanded  us  to  be  dragged  from 
our  meetings  and  took  us  to  prison  without  a  warrant  or 
legal  process  ;  and  must  these  be  our  judges  ?  We  except 
against  them." 

"  It  is  too  late  now,"  replied  the  judge  ;  "  you  should  have 
done  it  before  they  were  sworn  jurymen.  The  jury  will  now 
retire,  and  your  duty  is  to  decide  whether  these  prisoners  have 
refused  to  take  the  oath,  which  charge  being  fully  established 
against  them,  you  can  form  your  opinion  without  leaving 
the  box." 

The  prisoners  demanded  the  privilege  to  make,  their 
defence  before  the  jury  brought  in  their  verdict,  but  they 
were  refused,  \he  chief  judge  at  the  same  time  remarking, 
"  that  if  the  Quakers  had  liberty  to  speak  they  would  make 
themselves  famous  and  their  judges  odious,"  and  instead  of 
guarding  their  rights  as  freemen,  they  had  recourse  to  their 


188 


HISTORY  OF  FRIENDS. 


usual  exclamation,  "  stop  their  mouths,  executioner  !"  which 
he  did  with  a  dirty  cloth.  Yet  when  the  foreman  of  the  jury 
was  ordered  to  give  in  the  verdict,  John  Crook  took  the 
liberty  to  say  a  few  words  before  the  trial  ended. 

He  said,  "  Let  me  have  liberty  first  to  speak — it  is  but  a 
few  words,  and  I  hope  I  shall  do  it  with  what  brevity  and 
pertinency  my  understanding  will  give  me  leave,  and  the 
occasion  requires  ;  it  is  to  the  point  of  these  two  heads,  mat- 
ter of  law  and  matter  of  conscience.  To  matters  of  law,  I 
have  this  to  say,  the  statute  by  which  you  proceed  against  us, 
was  made  against  papists,  occasioned  by  the  gunpowder 
plot,  and  is  entitled,  '  An  act  for  the  better  discovery  and 
suppressing  of  popish  recusants  ;"  but  they  have  liberty  and 
we  are  destroyed.  [Interrupted  by  the  judges,  and  great  dis- 
turbance in  the  court.]  As  to  conscience,  I  have  something 
to  say — it  is  a  tender  thing,  and  we  know  what  it  is  to  offend 
it;  and,  therefore,  we  dare  not  break  Christ's  command,  who 
said,  '  Swear  not  at  all;'  and,  also,  the  words  of  the  Apostle 
James,  '  Above  all  things,  my  brethren,  swear  not.'  "  Here 
he  was  interrupted  by  the  executioner's  choking  his  utterance 
by  the  gag.  The  judge  commanded  the  jury  to  deliver  their 
verdict,  which  was  done  according  to  his  orders,  and  of  course 
it  was  against  them.  Silence  being  proclaimed,  the  Recorder 
read  the  following  sentence  : 

"  The  jury  for  the  king  do  find  that  John  Crook,  John  Bol- 
ton and  Isaac  Grey,  are  guilty  of  refusing  to  take  the  oath  of 
allegiance,  for  which  you  do  incur  a  premunirc,  which  is  the 
forfeiture  of  all  your  real  estates  during  life,  and  your  personal 
estates  for  ever,  and  you  to  be  out  of  the  king's  protection,  and 
to  be  imprisoned  during  his  pleasure.  And  this  is  your  sen- 
tence." John  Crook  replied,  "  We  are  still  under  God's  pro- 
tection." 

The  prisoners  were  sent  to  Newgate,  where  J.  Crook  wrote 
a  full  account  of  the  whole  trial,  which  was  published,  toge- 
ther with  the  indictment,  and  he  exhibited  the  mockery  of  jus- 
tice, so  that  the  king  might  see  how  his  subjects  were  treated 
by  the  authorities.    Being  at  one  time  a  justice  of  the  peace, 


HISTORY  OF  FRIENDS. 


189 


he  possessed  some  knowledge  of  the  laws,  and  succeeded  in 
exposing  their  illegal  and  arbitrary  proceedings  to  the  whole 
nation.  This  trial  demonstrates,  beyond  the  power  of  all  pal- 
liation, that  the  government,  at  this  era,  was  as  arbitrary  to 
the  dissenters,  and  particularly  to  Friends,  as  any  absolute 
government.  We  are  here  presented  with  an  instance  of 
natural  bora  subjects,  who  violated  no  duty,  committed  no 
crime,  contrived  no  sedition,  nor  disturbed  the  government  in 
any  way,  deprived  of  those  privileges  guaranteed  by  the 
Magna  Charta  and  the  Petition  of  Rights.  And  not  only 
this,  but  denied  the  liberty  of  speaking  in  their  own  defence 
when  on  trial  for  life,  liberty  and  property  ;  just  exceptions 
to  jurymen  evaded  by  artifice ;  for  the  only  cause  that  they 
worshipped  God  according  to  the  dictates  of  conscience.  All 
the  prisoners1  estates  were  confiscated,  but  on  the  twenty- 
third  of  the  seventh  month  [July],  they  were  released,  it  is 
supposed,  by  an  order  from  the  king ; — yet,  two  days  after, 
John  Bolton  and  Isaac  Grey  were  again  arrested,  cast  into 
prison  and  we  have  no  account  when  they  were  discharged, 
if  ever.  John  Crook  would  also  probably  have  been  arrested, 
but  he  left  London  immediately  after  his  release. 


CHAPTER  XV. 


Alderman  Brown  still  continued  his  persecution  against 
the  Society,  as  the  following  instance  fully  proves.  A 
mender  of  old  shoes,  or  cobbler,  who  belonged  to  the  Soci- 
ety of  Friends,  was  desired  by  a  laboring  man,  on  the  night 
of  the  seventh  day  of  the  week,  to  mend  a  pair  of  shoes, 
so  that  he  might  have  them  again  in  the  morning,  as  he  had 
no  others  to  wear.  The  cobbler,  to  accommodate  the  man, 
sat  up  till  after  midnight  working  at  his  shoes ;  but  not  get- 
ting them  finished,  he  retired  to  bed,  and  rising  early  in  the 
morning,  he  went  to  work  again  as  privately  as  he  possibly 
could  in  his  chamber ;  but  an  envious  neighbor  informed 
against  him  for  working  on  Sunday,  for  which  he  was  ar- 
rested, taken  before  Alderman  Brown,  and  committed  to 
Bridewell.  He  was  condemned  to  hard  labor ;  but  refusing 
to  beat  hemp,  because  he  did  not  deserve  the  punishment, 
he  was  cruelly  and  inhumanly  whipped. 

A  number  of  prisoners  at  Newgate  were  crowded  into 
one  room,  which  soon  became  unhealthy,  causing  much 
sickness  and  one  death.  Sir  William  Turner,  one  of  the 
sheriffs  of  London,  gaining  information  of  the  subject,  or- 
dered they  should  be  returned  to  Bridewell,  where  they  had 
been  before.  Among  these  prisoners  was  a  lazy,  idle  fellow, 
who  dressed  as  a  Friend,  acted  like  one,  and  contrived  to  be 
placed  in  the  same  room  with  them,  so  that  he  might  live 
without,  working.  He  was  an  enormous  eater,  and  often 
many  of  the  modest  would  be  forced  to  go  without  a  meal, 
to  gratify  his  rapacious  appetite.  At  last  he  became  too 
burdensome;  and  one  of  the  prisoners,  Thomas  Elwood, 
meeting  the  sheriff,  said :  "  That  man,"  pointing  to  the 


HISTORY  OF  FRIENDS. 


191 


drone,  "  is  not  only  none  of  our  company,  but  an  idle,  dis- 
solute fellow,  who  hath  thrust  himself  among  our  friends, 
that  he  might  live  upon  them  ;  therefore  I  desire  we  may  not 
be  troubled  with  him." 

The  sheriff  smiled  on  seeing  the  drone  standing  with  his 
hat  on,  looking  as  demurely  as  he  could,  in  order  that  he 
might  escape  detection  from  the  officers :  walking  towards 
him,  he  said,  "  How  came  you  to  be  in  prison  ?" 

"  I  was  taken  at  a  meeting,"  he  replied. 

"  But  what  business  had  you  there  ?"  demanded  the 
sheriff. 

"  I  went  to  hear,"  was  the  answer. 

"  Ay,  you  went  upon  a  worse  design,  it  seems,"  replied 
the  sheriff,  "  but  I  will  disappoint  you ;  for  I  intend  to 
change  your  company,  and  place  you  with  your  right  com- 
panions." 

He  then  ordered  the  turnkey  to  place  the  man  among  the 
felons,  and  not  let  him  trouble  the  Friends  any  more.  Not 
a  little  astonished,  he  heard  his  doom,  and  very  quickly 
parted  with  his  Quakership  ;  for  off  went  his  hat,  and  bow- 
ing several  times  to  the  sheriff,  he  said  :  "  Good,  your  wor- 
ship, have  pity  on  me,  and  set  me  at  liberty." 

"  No,  no,"  said  the  sheriff,  "  I  will  not  so  far  disappoint 
you ;  since  you  wanted  to  live  in  a  prison,  I  will  let  you 
remain." 

The  turnkey  took  him  away  and  the  pretender  was  reward- 
ed according  to  his  deeds,  and  Friends  were  never  again 
troubled  with  him. 

It  now  becomes  our  painfid  duty  to  record  the  death  of 
two  faithful  and  exemplary  ministers  of  the  Society,  Richard 
Hubberthorn  and  Edward  Burrough.  The  simplicity  of  their 
lives,  their  ministerial  labors,  their  active  exertions  in  behalf 
of  their  suffering  friends,  and  their  remarkable  qualifications 
for  doing  good,  gave  them  a  high  place  among  the  most 
eminent  members  of  the  Society,  and  made  their  loss  regret- 
ted throughout  ths  whole  kingdom. 

In  June,  Richard  Hubberthorn  was  dragged  from  the 


192 


HISTORY  OF  FRIENDS. 


meeting  at  the  Bull  and  Mouth,  and  taken  before  Alderman 
Brown,  who  with  his  own  hands  abused  him  violently  and 
committed  him  to  Newgate.  The  prison  was  so  densely 
thronged,  that  he  grew  sick,  and  in  two  months  the  messen- 
ger of  death  relieved  his  weary  spirit.  Two  days  before  he 
died,  some  of  his  friends  desired  to  know  if  he  felt  satisfied 
with  his  lot.  He.  said,  "  There  is  no  need  of  disputing  mat- 
ters, for  I  know  the  ground  of  my  salvation,  and  am  for  ever 
satisfied  in  my  peace  with  the  Lord.  That  Faith  which  hath 
wrought  my  salvation,  I  well  know,  and  my  conscience  is  at 
rest."  In  the  morning  before  he  died,  he  said  to  Sarah  Black- 
berry, who  was  by  his  side,  "  Do  not  seek  to  hold  me,  for  it 
is  too  strait  for  me,  and  out  of  this  straitness  I  must  go  ;  for  I 
am  wound  unto  largeness,  and  am  to  be  lifted  up  on  high  far 
above  all."  As  his  life  had  been  spent  in  acts  of  righteous- 
ness and  the  pursuits  of  peace,  his  departure  from  the  world 
exhibited  the  happy  effects  of  such  a  course  of  conduct ;  the 
peaceful  tenor  of  his  conscience,  stripping  death  of  all  its 
terrors,  he  was  in  his  last  moments  supported  in  the  full 
assurance  of  that  faith  which  secured  a  crown  of  everlasting 
glory  in  the  world  to  come. 

He  was  a  man  of  low  stature,  an  infirm  constitution  and 
a  weak  voice ;  so  that  a  knowledge  of  his  real  worth  and 
character  was  reserved  for  an  intimate  acquaintance  with  him. 
He  possessed  much  meekness,  humility,  patience  and  broth- 
erly kindness  ;  was  distinguished  for  his  equanimity  of  mind, 
neither  easily  depressed  in  adversity,  nor  elated  in  pros- 
perity ;  clear  in  judgment  and  quick  in  apprehension,  he 
knew  the  season  when  to  speak  and  when  to  be  silent.  Not- 
withstanding the  weakness  of  his  voice,  he  was  a  powerful, 
able  and  successful  minister  of  the  gospel.  Travelling  in 
different  parts  of  the  nation  for  nearly  nine  years,  he  con- 
vinced a  number  of  the  Truth,  whose  after  lives  bore  testi- 
mony to  the  power  and  efficacy  of  his  ministry. 

The  death  of  Edward  Burrough  is  an  epoch  in  the  history 
of  the  Society  of  Friends.  For  several  years  he  had  been  in 
the  city  of  London,  where  his  ministry  was  blessed  with  many 


HISTORY  OF  FRIENDS. 


193 


conversions.  He  had  an  affectionate  regard  for  the  inhabit- 
ants of  that  city,  and  when  persecution  was  raging  violently, 
he  repeatedly  said  to  his  bosom  friend,  Francis  Howgill :  "  I 
can  freely  go  to  that  city,  and  lay  down  my  life  for  a  testi- 
mony to  that  truth,  which  I  have  declared  through  the  spirit 
and  power  of  God."  During  this  year  he  was  on  a  visit  to 
his  friends  in  Bristol,  and  on  taking  leave  of  them,  he  said : 
"  I  do  not  know  whether  I  shall  see  your  faces  any  more,  and 
therefore  I  exhort  you  to  faithfulness  and  steadfastness  in  that 
wherein  you  have  found  rest  to  your  souls.  I  am  now  going 
to  the  city  of  London  again,  to  lay  down  my  life  for  the 
gospel,  and  suffer  amongst  the  Friends  who  are  persecuted 
in  that  place." 

Not  long  after  arriving  in  London,  he  attended  the  meet- 
ing at  the  Bull  and  Mouth,  where  he  was  violently  pulled 
down  by  soldiers,  and  take'h  before  Alderman  Brown,  who 
committed  him  to  Newgate.  In  a  few  weeks  he  was  brought 
to  trial  at  the  Old  Bailey,  fined  by  the  court  twenty  marks, 
and  condemned  to  lie  in  prison  till  he  paid  the  fine,  which 
amounted  to  perpetual  imprisonment  unless  released  by  the 
king.  Immured  in  the  same  prison  with  over  a  hundred  of 
his  friends,  many  of  them  took  sick  and  died,  and  he  was 
among  the  number.  And  though  a  special  order  from  the 
king  was  sent  to  the  sheriffs  of  London  for  his  release,  yet 
such  was  the  aversion  to  all  humanity,  and  so  implacable 
the  enmity  of  some  of  the  city  magistrates,  especially  Brown, 
that  they  exerted  themselves  to  prevent  the  execution  of  this 
order,  and  found  means  to  effect  it.  By  his  detention  in 
prison,  his  sickness  increased,  and  threatened  his  approach- 
ing dissolution.  During  his  illness,  he  made  the  following 
appeal : 

"  I  have  had  the  testimony  of  the  Lord's  love  unto  me 

from  my  youth ;  and  my  heart,  O  Lord,  hath  been  given  up 

to  do  thy  will ;  I  have  preached  the  gospel  freely  in  this  city, 

and  have  often  given  up  my  life  for  the  gospel's  sake ;  and 

now,  O  Lord,  open  my  heart,  and  see  if  it  be  not  right 

before  thee."    Again  he  said,  "  There  is  no  iniquity  lies  at 
13 


194 


HISTORY  OF  FRIENDS. 


my  door ;  but  the  presence  of  the  Lord  is  with  me,  and  his 
life  I  feel  justifies  me."  At  another  time  in  prayer,  he  saidr 
"  Thou  hast  loved  me  when  I  was  in  the  womb,  and  I  have 
loved  thee  from  my  cradle — from  my  youth  until  this  day, 
and  have  served  thee  faithfully  in  my  generation."  He 
counselled  his  friends  to  live  in  love  and  peace,  and  love  one 
another ;  he  prayed  for  his  enemies  and  persecutors,  and 
asked  the  Lord  to  forgive  Richard  Brown  for  all  the  misery 
he  had  occasioned,  if  it  were  just  he  should  be  forgiven. 
Being  sensible  of  the  approach  of  death,  he  said,  "  Though 
this  body  of  clay  must  turn  to  dust,  yet  I  have  a  testimony 
that  I  have  served  God  in  my  generation  ;  and  that  spirit 
which  hath  lived  and  acted,  and  ruled  in  me,  shall  yet  break 
forth  in  thousands."  The  morning  before  his  departure,  he 
said,  "  Now  my  soul  and  spirit  is  centred  into  its  own  being 
with  God,  and  this  form  of  person  must  return  from  whence 
it  was  taken."  He  soon  expired ;  changed  the  corruptible 
body  for  an  incorruptible  one ;  although  only  twenty-eight 
years  old  at  his  death,  he  had  zealously  preached  the  gospel  for 
ten  years,  and,  from  his  childhood,  lived  a  life  of  righteousness. 

Edward  Burrough  was  a  man  of  strong  natural  talent ; 
and,  however  uneducated  he  might  have  been,  his  mind  was 
prepared  for  the  ministry  by  that  best  instructor,  the  Spirit  of 
Truth,  which  gradually  directed  him  to  the  blessed  experi- 
ence of  holiness,  and  he  soon  became  qualified,  like  the  wise 
scribe,  out  of  the  treasury  of  his  own  experience,  to  bring 
forth  things  new  and  old.  He  was  one  of  the  most  eloquent 
ministers  among  the  primitive  Friends  ;  he  always  spoke  the 
feeling  and  animated  language  of  his  heart,  which  reached 
the  divine  witness  of  his  hearers,  turning  many  from  darkness 
to  light,  and  from  sin  to  righteousness. 

After  his  death,  Francis  Howgill  wrote  an  article  bearing 
testimony  to  his  excellent  qualities,  and  mourning  the  loss 
of  one  who  was  so  well  calculated  to  work  good  for  the 
degenerated.    From  this  we  will  extract  the  following : 

"  Oh !  Edward  Burrough  !  I  cannot  but  mourn  for  thee, 
yet  not  as  one  without  Hope  or  Faith,  knowing  and  having 


HISTORY  OF  FRIENDS. 


195 


a  perfect  testimony  of  thy  well-being  in  my  heart,  by  the 
spirit  of  the  Lord ;  yet  thy  absence  is  great,  and  years  to 
come  shall  know  the  want  of  thee.    Shall  I  not  lament  as 
David  did,  for  a  worse  man  than  thee,  even  for  Abner,  when 
in  wrath  he  perished  by  the  hand  of  Joab,  without  any  just 
cause,  though  he  was  a  valiant  man  ?    David  lamented  over 
Abner,  and  said,  Died  Abner  as  a  fool  dieth  (oh !  nay,  he 
was  betrayed  of  his  life)  ?   Even  so  hast  thou  been  bereaved 
of  thy  life  by  the  hand  of  the  oppressor,  whose  habitations  are 
full  of  cruelty.    Oh!  my  soul,  come  not  thou  within  their 
secret,  for  thy  blood  shall  be  required  at  the  hands  of  them 
who  thirsted  after  thy  life ;   and  it  shall  cry  as  Abel's,  who 
was  in  the  faith ;  even  so  wert  thou.    It  shall  weigh  as  a 
ponderous  millstone  upon  their  necks,  and  shall  crush  them 
asunder,  and  be  as  a  worm  that  gnaweth  and  shall  not  die. 
When  I  think  upon  thee,  I  am  melted  into  tears  of  true  sor- 
row.   Shall  I  not  say  as  David  did  of  Saul  and  Jonathan, 
when  they  were  slain  at  Mount  Gilboa — The  beauty  of  Is- 
rael is  slain  in  high  places  ?  even  so  wast  thou  cast  into  pri- 
sons, with  many  more  who  are  precious  in  the  eyes  of  the 
Lord.    And  surely  precious  wert  thou  to  me,  oh  !  dear  Ed- 
ward— I  am  distressed  for  thee,  my  brother — very  kind  hast 
thou  been  to  me,  and  my  love  to  thee  was  wonderful,  pass- 
ing the  love  of  woman.   Oh  !  thou  whose  bow  never  turned 
back,  nor  sword  empty  from  the  blood  of  the  slain,  from  the 
slaughter  of  the  mighty ;  who  made  nations  and  multitudes 
shake  with  the  word  of  Life,  and  was  dreadful  to  the  ene- 
mies of  the  Lord  :  for  thou  didst  cut  like  a  razor,  and  yet 
to  the  seed  of  God  brought  forth  ;  thy  words  dropped  like 
oil,  and  thy  lips  as  the  honey-comb.   Thou  shalt  be  recorded 
amongst  the  valiants  of  Israel,  who  attained  to  the  first  de- 
gree, through  the  power  of  the  Lord,  that  wrought  mightily 
in  thee  in  thy  day,  and  wast  worthy  of  double  honor,  be- 
cause of  thy  works. 

"  Oh !  how  certain  a  sound  did  thy  trumpet  give  !  And 
how  great  an  alarm  didst  thou  give  in  thy  day,  that  made  the 
host  of  the  uncircumcised  greatly  distressed  !    What  man 


196 


HISTORY  OF  FRIENDS. 


so  valiant,  though  as  Goliah  of  Gath,  would  not  thy  valor 
have  encountered  with,  while  many  despised  thy  youth. 

"  Oh  !  thou  prophet  of  the  Lord !   Thou  shalt  for  ever  be 
recorded  in  the  Lamb's  book  of  life,  among  the  Lord's 
worthies,  who  have  followed  the  Lamb  through  great  tribu- 
lations, as  many  can  witness  for  thee  from  the  beginning, 
till  at  last  thou  art  found  worthy  to  stand  with  the  Lamb  on 
Mount  Zion,  the  hill  of  God.    I  have  often  seen  thee  when 
thy  heart  was  tuned  as  a  harp,  praising  the  Lord,  and  send- 
ing forth  his  great  salvation.    But  now  thou  art  freed  from 
the  temptations  of  him  who  had  the  power  of  death,  and 
from  thy  outward  enemies,  who  hated  thee  because  of  the 
Love  that  dwelt  in  thee,  and  remainest  at  the  right  hand  of 
God,  where  there  is  joy  and  pleasure  for  evermore  in  the 
everlasting  light,  which  thou  hast  often  testified  unto,  accord- 
ing to  the  word  of  prophecy  in  thy  heart,  which  was  given 
unto  thee  by  the  Holy  Ghost ;  and  art  at  rest  in  the  perfec- 
tion thereof,  in  the  beauty  of  Holiness.    Yet  thy  life  and  thy 
spirit  I  feel  at  present,  have  unity  with  it,  and  in  it,  beyond 
all  created  and  visible  things  which  are  subject  to  mutation 
and  change;  and  thy  life  shall  enter  into  others,  to  testify 
unto  the  same  truth,  which  is  from  everlasting  to  everlasting ; 
for  God  hath  raised,  and  will  raise  up,  children  unto  Abra- 
ham ;  His  power  is  Almighty,  great  in  his  people  in  the 
midst  of  their  enemies." 

William  Ames  also  died  at  the  latter  end  of  this  year  at 
Amsterdam.  He  was  arrested  at  a  meeting  in  London,  and 
committed  to  Bridewell  by  Alderman  Brown,  where  having 
been  kept  at  hard  labor,  and  suffered  much  ill-treatment,  he 
grew  sick,  and  being  an  inhabitant  of  Amsterdam,  they  were 
forced  to  discharge  him.  In  his  youth  he  was  of  a  cheerful 
disposition,  and  fond  of  gay  company  ;  but  convicted  of  the 
folly  of  misspending  his  precious  time,  he  became  diligent 
in  religious  exercises,  read  the  Scriptures,  and  attended  the 
services  performed  in  the  churches.  Yet  he  was  not  satisfied 
in  his  mind  that  he  was  worshipping  God  according  to  the 
dictates  of  his  own  conscience,  and  whilst  in  Ireland,  a  mili- 


HISTORY  OF  FRIENDS. 


197 


tary  officer  under  Cromwell,  he  went  to  hear  Francis  Howgill 
and  Edward  Burrough  preach  the  word  of  truth,  and  on 
becoming  convinced  of  their  doctrine,  he  connected  himself 
with  the  Society  of  Friends.  Advancing  in  godliness,  he 
soon  became  a  zealous  preacher  and  travelled  in  the  work  of 
the  ministry,  not  only  in  England,  but  in  Holland  and  Ger- 
many, where  he  convinced  many,  especially  in  the  Palatine. 
When  George  Fox  left  London,  where  he  had  spent 

some  time,  he  went  about  the  beginning  of  this  year 
1666.   to  Norwich,  and  from  thence   to  Cambridgeshire, 

where  he  was  informed  of  the  death  of  his  co-laborer, 
Edward  Burrough.  a  Sensible  of  the  grief  his  friends  would 
sustain  on  account  of  this  great  loss,  he  wrote  them  the  fol- 
lowing lines : 

a  Friends !  be  still  and  quiet  in  your  own  conditions,  and 
settled  in  the  seed  of  God,  that  doth  not  change  ;  that  in  that 
ye  may  feel  dear  Edward  Burrough  among  you  in  the  seed, 
in  which,  and  by  which,  he  begat  you  to  God,  with  whom  he 
is;  and  that  in  the  seed  ye  may  all  see  and  feel  him,  in  which 
is  the  unity  with  him  in  the  Life ;  and  to  enjoy  him  in  the 
life  that  doth  not  change,  which  is  invisible." 

After  travelling  through  several  places,  George  Fox  again 
came  to  London,  where  having  visited  the  numerous  meet- 
ings of  Friends,  he  went  into  the  county  of  Kent  with 
Thomas  Briggs,  and  held  a  meeting  at  Tenterden.  When 
the  meeting  was  dispersing,  a  company  of  soldiers  took 
George  Fox  and  Briggs  before  their  captain,  who  said  : 
"  You  will  have  to  go  with  me  to  town."  When  they  arrived, 
the  prisoners  were  taken  to  the  jailor's  house,  where  the  mayor, 
the  captain  and  a  lieutenant,  who  were  justices,  assembled 
to  make  the  necessary  examination.  The  mayor  said  to 
George  Fox,  "  Did  you  come  here  to  make  a  disturbance  ?" 

"  I  did  not  come  to  make  a  disturbance,"  said  George  Fox, 
u  neither  has  any  been  made." 

"  There  is  a  law  against  all  Quaker  meetings,"  said  the 
captain. 

"  I  know  of  no  such  law,"  replied  the  prisoner.    They  pro- 


» 


198 


HISTORY  OF  FRIENDS. 


duced  the  act  made  against  the  Society  of  Friends  and  others, 
and  George  Fox  said :  "  That  law  was  made  against  such  as 
were  a  terror  to  the  king's  subjects,  and  were  enemies,  and 
held  principles  dangerous  to  the  government ;  and  therefore, 
it  is  not  against  my  friends,  for  they  hold  Truth,  and  their 
principles  are  not  dangerous  to  the  government,  neither  do 
their  members  make  disturbances  at  their  meetings." 

They  told  him  he  was  an  enemy  to  the  king,  which  asser- 
tion he  denied  ;  at  the  same  time  telling  them  that,  during  the 
battle  of  Worcester,  he  was  cast  into  Derby  prison,  because 
he  would  not  take  up  arms  against  the  king,  and  afterwards 
sent  to  London  by  Colonel  Hacker,  as  u  plotter  for  the  res- 
toration of  Charles,  but  released  by  the  Protector,  Oliver 
Cromwell. 

"  "Were  you  imprisoned  during  the  insurrection  ?"  inquired 
the  judges. 

"  Yes,"  replied  George  Fox, "  but  I  was  set  at  liberty  by  the 
king's  command." 

After  some  consultation,  the  captain  requested  the  prison- 
ers to  rise,  and  said:  "  Ye  shall  see  we  are  civil  to  you,  for 
it  is  the  mayor's  pleasure  that  you  should  all  be  set  at  lib- 
erty." 

George  Fox  said  their  civility  was  noble ;  and  so,  in  com- 
pany with  his  friend,  he  parted  with  his  humane  and  reason- 
able judges. 

At  Cornwall,  they  found  two  men,  Joseph  Hellen  and 
George  Bewcy,  who,  though  they  possessed  the  Truth,  yet 
suffered  themselves  to  be  led  astray  by  Blanch  Pope,  a  rant- 
ing woman,  who  ensnared  them  by  asking:  "Who  made 
the  Devil — did  not  God  ?"  This  silly  question,  which  they 
were  unable  to  answer,  they  propounded  to  George  Fox, 
who  answered  :  "  No,  for  all  that  God  made  was  good,  and 
was  blest,  but  so  was  not  the  devil.  He  was  called  a  ser- 
pent, before  he  was  called  a  devil  and  an  adversary ;  and 
afterwards  he  was  called  a  dragon,  because  he  was  a  des- 
troyer. The  Devil  abode  not  in  the  truth,  and  by  departing 
from  the  truth,  he  became  a  devil.    Now,  there  is  no  promise 


HISTORY  OF  FRIENDS. 


199 


of  God  to  the  devil,  that  ever  he  should  return  unto  truth 
again  ;  but  to  man  and  woman,  who  have  been  deceived  by 
him,  the  promise  of  God  is,  that  the  seed  of  woman  shalt 
bruise  the  serpent's  head,  and  break  his  power  and  strength 
to  pieces."  This  answer  gave  satisfaction  to  his  friends,  yet 
Hellen  was  so  fully  imbued  with  false  principles,  that  he  was 
disowned  by  them  ;  but  Bewey  soon  recovered  his  standing 
in  the  Society  by  deep  and  sincere  repentance. 

At  a  meeting  in  Helstone  near  Falmouth,  George  Fox 
gave  a  history  of  the  state  of  the  Church  in  the  primitive  times, 
and  the  state  of  the  Church  in  the  wilderness,  and  also  the 
condition  of  the  false  church  that  had  arisen  sines  that  period. 
He  next  showed  that  the  everlasting  gospel  was  now  preach- 
ed again,  over  the  head  of  the  beast,  Anti-christ,  and  the  false 
prophets,  that  were  raised  since  the  Apostles'  days :  and  that 
now  the  everlasting  gospel  was  received  and  receiving,  which 
brought  life  and  immortality  to  light. 

Passing  on,  George  Fox  at  last  arrived  at  Land's  End 
where  he  found  an  assembly  of  Friends  listening  to  Nicholas 
Jose,  whom  he  had  convinced  whilst  on  a  visit  to  this 
place  some  three  years  before.  A  sad  judgment  fell  upon 
one  Colonel  Robinson,  about  this  time,  which  is  well  worth 
relating.  When  King  Charles  ascended  the  throne,  Robin- 
son secured  the  appointment  of  a  justice  of  the  peace,  and 
became  a  great  persecutor  of  Friends,  many  of  whom  he 
sent  to  prison ;  and  hearing  they  were  allowed  some  slight 
liberty  by  the  jailor,  he  made  complaint  to  the  judge  of  the 
Assizes,  who  fined  the  jailor  one  hundred  marks.  Not  long 
after  the  assizes,  Robinson  sent  to  a  neighboring  justice  to 
know  if  he  would  go  a  fanatic-hunting,  meaning  the  dis- 
turbance of  Friends'  meetings.  On  the  day  they  intended 
to  have  the  hunt,  Robinson  sent  his  servant  round  by  the 
road  with  his  horses,  while  he  intended  to  walk  across  the 
fields  and  meet  them  at  an  appointed  place.  Passing 
through  one  of  the  fields,  where  he  kept  a  bull,  he  com- 
menced playing  with  the  animal  as  usual ;  but  it  ran  furi- 
ously at  him,  and  before  he  could  defend  himself,  gored 


200 


HISTORY  OF  FRIENDS. 


him  in  the  most  horrible  manner.  One  of  the  maid-servants 
hearing  her  master  cry  out,  came  running  into  the  field  and 
took  the  bull  by  the  horn  in  order  to  pull  him  off;  but,  put- 
ting her  gently  aside,  it  only  seemed  disposed  to  harm  the 
master.  Numbers  collected  around,  but  the  bull  could  not 
be  beaten  off,  until  they  brought  mastiff  dogs  and  set  on  him. 
Robinson's  sister  came  to  him,  saying,  "  Alack!  brother, 
what  a  heavy  judgment  is  this  ?"  He  replied,  "  Ah !  it  is  a 
heavy  judgment  indeed  ;  pray  let  the  bull  be  killed  and  the 
flesh  given  to  the  poor."  They  took  him  home,  but  the 
severity  of  his  wounds  soon  caused  his  death ;  and  this  was 
the  issue  of  a  sinful  intent  to  go  fanatic-hunting. 

We  meet  with  few  instances  of  sufferings  in  the  metropo- 
lis during  this  year,  in  comparison  to  those  related  in  the  last ; 
yet  Friends  did  not  remain  quite  unmolested,  for  Sir  John 
Robinson  succeeding  Alderman  Brown  in  the  mayoralty, 
who  was  nearly  his  equal  in  hating  Friends,  ordered  a  guard 
to  be  placed  at  the  entrance  of  the  Bull  and  Mouth  meeting- 
house to  prevent  any  person  from  going  in.  As  they  could 
not  enter,  a  number  collected  as  near  the  door  as  possible 
and  held  a  meeting  ;  but  every  one  who  attempted  to  preach, 
was  dragged  to  prison.  One  first-day  the  mayor  with  his 
officers  and  sheriff  coming  to  the  place  of  meeting,  com- 
manded the  people  to  disperse ;  but  they  not  feeling  disposed 
to  obey,  he  told  his  officers  to  strike ;  who  immediately  with 
their  canes  and  sticks,  as  usual,  dealt  their  blows  on  all  sides, 
unmercifully  beating  the  heads  both  of  men  and  women. 
The  mayor  himself  also  struck  several,  and  spurring  on  his 
horse  to  ride  over  them,  the  horse  being  frightened,  reared 
on  his  hind  legs,  throwing  his  rider  backward  into  the  ken- 
nel ;  and  when  helped  up  again,  he  would  have  repeated  hi& 
abuses,  had  not  the  sheriffs,  who  were  more  moderate,  and 
ashamed  of  his  actions,  persuaded  him  to  desist. 

During  this  year  the  people  of  Colchester,  in  Essex,  suf- 
fered a  serious  and  painful  persecution.  William  Moore, 
then  mayor,  dispersed  many  meetings,  and  cast  many  into 
prison.   This  method  of  destroying  their  assemblies  proving 


HISTORY  OF  FRIENDS. 


201 


ineffectual,  a  party  of  the  county  troops  went  to  one  of  the 
meetings,  where  having  broken  the  windows  and  seats,  they 
beat  many  with  clubs,  and  carried  others  to  prison.  After 
this,  they  were  kept  out  of  the  meeting-house,  but,  undaunted, 
they  met  in  the  street,  sometimes  in  the  cold  and  rain,  not  daring 
to  decline  their  duty  for  these  inconveniences.  Thus  they 
continued  meeting  constantly  twice  a  week,  until  a  troop  of 
horse  rode  furiously  among  them,  and  without  mercy  beat 
and  bruised  both  old  and  young :  many  were  seriously  injured, 
and  some  were  arrested  and  cast  into  prison.  On  the  third 
of  the  first  month  [January],  many  Friends  having  met  at 
the  usual  place,  the  soldiers  made  another  attack,  knocking 
down  several,  and  abusing  others  in  the  most  shameful  man- 
ner. The  wife  of  Solomon  Fromantle,  a  merchant,  seeing 
a  trooper  unmercifully  beating  her  husband,  endeavored  to 
protect  him  from  the  blows  ;  but  the  soldier  struck  her  seve- 
ral times,  inflicting  dangerous  bruises.  Edward  Grant,  father 
of  Fromantle's  wife,  about  seventy  years  of  age,  was  knocked 
down,  and  survived  the  blow  but  a  few  days.  After  this, 
finding  the  constancy  of  the  sufferers  invincible,  they  inter- 
mitted their  former  violence  for  a  few  weeks,  but  the  mayor 
and  recorder  ordered  the  persecution  to  be  re-continued, 


CHAPTER  XVI. 


While  the  king  and  queen  were  travelling  in  the  west- 
ern counties,  a  rumor  was  set  on  foot  of  a  conspiracy  being 
formed  in  the  north,  among  the  republicans  and  separatists, 
for  the  purpose  of  seizing  several  towns,  and  raising  a  gen- 
eral insurrection.  At  this  time,  George  Fox  was  travelling 
in  Yorkshire,  where  he  first  heard  of  this  plot ;  and  in  order 
to  exculpate  himself  and  friends,  and  preserve  them  steadfast 
in  their  peaceable  principles,  he  wrote  a  testimony  against  all 
plots  and  conspiracies ;  admonishing  his  friends  to  be  cir- 
cumspect in  their  language  and  actions,  and  not  to  interfere 
with  any  political  party,  or  take  part  in  any  commotion. 
Copies  of  this  article  were  distributed  in  the  northern  coun- 
ties, and  one  was  also  sent  to  the  king  and  council ;  yet  not- 
withstanding these  precautions,  he  was  soon  subjected  to  a 
very  unjust  and  rigorous  persecution  and  imprisonment.  The 
authorities  seem  to  have  taken  uncommon  pains  to  fix  a  sus- 
picion on  George  Fox,  as  being  concerned  in  this  plot,  for  when 
he  left  Yorkshire,  and  passed  through  the  counties  of  Durham, 
Cumberland  and  Westmoreland,  several  attempts  were  made 
to  arrest  him,  but  they  failed  in  accomplishing  their  pur- 
pose. In  passing  through  Cumberland,  he  was  informed,  that 
the  magistrates  had  offered  a  crown  or  a  noble  per  day  to  any 
of  the  peace  officers  that  should  apprehend  any  or  all  of  the 
Quaker  preachers;  but  at  the  time  of  his  journey,  these 
officers  were  attending  court  in  order  to  receive  their  wages, 
and  without  being  molested  he  crossed  into  Westmoreland, 
in  which  county  a  justice,  named  Fleming,  had  offered  five 
pounds  to  any  man  who  would  arrest  him  and  deliver  him 
into  the  hands  of  the  justice.  Travelling  towards  Lancashire, 


HISTORY  OF  FRIENDS. 


203 


he  came  to  Swarthmore,  where  he  heard  that  Colonel  Kirby 
had  sent  his  lieutenant  to  search  his  trunk  and  person ;  the 
next  day,  however,  George  Fox  went  to  Kirby  Hall,  the 
residence  of  the  colonel,  and  said  ;  "  I  am  come  to  visit  thee, 
understanding  that  thou  wouldst  have  seen  me  ;  and  now  I 
would  fain  know  what  thou  hast  to  say  to  me,  and  whether 
thou  hast  anything  against  me  ?" 

The  colonel  did  not  expect  such  a  verdict,  as  he  was  then 
about  starting  for  London  to  attend  Parliament;  but  said 
before  all  the  company, "  As  I  am  a  gentleman,  I  have  nothing 
against  you ;  but  Mrs.  Fell  must  not  keep  great  meetings  at 
her  house,  for  thdy  assemble  against  the  law." 

"  The  act  does  not  take  hold  on  us,"  replied  George  Fox, 
"  but  on  such  men  as  meet  to  plot,  and  contrive,  and  raise 
insurrections  against  the  king;  and  we  are  none  of  those, 
for  we  are  a  peaceable  people." 

After  a  short  conversation,  Colonel  Kirby  took  him  by  the 
hand  and  said,  "  I  have  nothing  against  you ;"  and  the  com- 
pany all  said  George  Fox  was  an  upright  and  deserving 
man. 

A  short  time  after,  there  was  a  private  meeting  of  the 
justices  and  deputy-lieutenants  at  Houlker-Hall,  the  seat  of 
Justice  Preston,  where  they  granted  a  warrant  to  apprehend 
him.  Although  they  deemed  this  a  secret  transaction,  yet 
he  received  intelligence  of  it  soon  enough  to  have  escaped, 
had  he  thought  proper  so  to  do.  Still,  he  would  give  no 
advantage  to  his  adversaries  by  allowing  them  to  interpret  or 
represent  his  retreat  as  a  proof  of  guilt,  and  thus  form  wrong 
conclusions,  which  would  lead  them  to  treat  his  friends 
with  additional  cruelty.  After  calmly  weighing  these  con- 
siderations, he  determined  quietly  to  abide  the  consequence, 
and  was  apprehended  the  following  day,  and  brought  be- 
fore Justices  Rawlinson,  Preston  and  Sir  George  Middleton. 
Then  they  brought  Thomas  Atkinson,  one  of  his  friends, 
as  a  witness  against  him,  who  testified  that  he  told  one 
Knipe, "  That  he  had  written  against  the  plotters,  and  knocked 


204 


HISTORY  OF  FRIENDS. 


them  down."  From  these  words,  however,  they  could  not 
make  much  capital. 

8  Come,"  said  Preston,  "  we  will  examine  him  in  higher 
matters." 

"  You  deny  God,  and  the  Church,  and  the  Faith,"  said 
Sir  George  Middleton. 

"  No,"  replied  George  Fox,  "  I  own  God,  and  the  true 
Church  and  the  true  faith ;  but  what  Church  dost  thou 
own?" 

It  was  generally  believed  that  Middleton  was  a  Papist, 
and  he  could  not  reply  to  this  question ;  for,  instead  of  an- 
swering it,  he  said,  "  You  are  a  rebel  and  a  traitor." 

"  Whom  do  you  call  a  rebel  and  a  traitor  ?"  demanded 
George  Fox. 

For  a  moment  Middleton  was  silent,  but  at  last  he  said, 
"  I  spoke  to  you."  George  Fox  quietly  arose  from  his  seat, 
and  with  great  earnestness  said,  "  I  have  suffered  more  than 
twenty  such  as  thou,  or  any  present.  I  was  imprisoned  for 
six  months  in  the  Derby  dungeon,  and  inhumanly  suffered 
because  I  refused  to  take  up  arms  against  the  king  before  the 
battle  of  Worcester.  I  was  also  sent  by  Colonel  Hacker  a 
prisoner  to  Oliver  Cromwell,  as  a  conspirator  against  him. 
Ye  talk  of  a  king,  but  how  did  you  all  stand  in  the  days  of 
Cromwell,  and  what  did  ye  do  then  for  the  king  ?  I  have 
more  love  to  him,  for  his  eternal  good  and  welfare,  than  any 
of  you  have." 

"  Have  you  heard  of  the  plot  ?"  asked  one  of  the  justices. 

"  Yes,"  was  the  reply ;  "  the  high  sheriff  of  Yorkshire 
told  Dr.  Hodgson  of  the  circumstance,  and  from  him  I  gained 
my  information." 

"  Why  did  you  write  against  it,  if  you  did  not  know  some 
who  were  connected  with  it  ?"  inquired  Preston. 

"  My  reason  was  this,"  replied  the  good  man,  "  you  are 
always  so  illiberal  as  to  make  no  discrimination  between  the 
innocent  and  guilty,  wherever  Friends  are  concerned ;  and 
for  fear  some  of  the  weak-minded  would  be  led  astray,  I 
wrote  an  article  on  the  subject,  and  sent  copies  into  West- 


HISTORY  OF  FRIENDS. 


205 


moreland,  Cumberland,  Bishopric,  and  Yorkshire — you  also 
have  a  copy  in  your  possession,  as  well  as  the  king  and  his 
council." 

"  O,  you  have  great  power,"  tauntingly  exclaimed  one  of 
the  justices. 

"  Yes,"  he  manfully  replied,  "  I  have  power  to  write 
against  all  conspirators." 

As  the  last  resort  to  ensnare  an  innocent  man,  Middleton 
brought  forth  the  Oath  of  Allegiance,  and  Supremacy. 

But  George  Fox  asked  him,  "  Hast  thou,  who  art  a  swearer, 
ever  taken  the  oath  of  allegiance  ?" 

This  oath  was  written  in  such  a  manner  as  to  reject  the 
Pope's  power  in  England,  and  Middleton  being  a  papist, 
could  not  take  it,  therefore  said  George  Fox,  "  How  do  you 
expect  us  to  receive  it,  when  according  to  Christ  and  his 
Apostle,  we  cannot  swear  at  all  ?"  They  consulted  together 
about  sending  him  to  jail,  but  as  they  did  not  all  agree,  he 
was  only  ordered  to  appear  at  the  Court  of  Sessions,  which 
he  pledged  himself  to  do. 

In  consequence  of  his  engagement,  he  appeared  at  the  ses- 
sions at  Lancaster,  where  the  justices  asked  him  what  he 
knew  of  the  plot  or  insurrection.  He  told  them  he  heard 
it  in  Yorkshire  from  a  friend,  who  received  his  information 
from  the  high  sheriff.  They  then  asked  him,  whether  he  had 
declared  it  to  the  magistrates.  He  informed  them  of  the 
afore-mentioned  paper,  which  he  had  sent  abroad,  and  also 
to  them,  that  he  might  remove  all  suspicion  from  their 
minds. 

"  You  certainly  know  there  is  an  act  against  your  meet- 
ings," said  one  of  the  judges. 

"  I  know  there  is  an  act  against  such  as  meet  contrary  to 
the  king's  good,  who  are  his  enemies,  and  hold  principles 
dangerous  to  the  country.  But,  I  hope,"  he  continued,  "  ye 
do  not  look  upon  us  to  be  such  men,  for  our  meetings  are  not 
to  terrify  the  king's  subjects,  neither  are  we  enemies  to  him, 
or  any  man." 

Finding  no  grounds  of  crimination,  they  at  last  resorted  to 


206 


HISTORY  OF  FRIENDS. 


the  usual  means  of  tendering  the  oath  of  allegiance  and  su- 
premacy. This  he  refused  to  take  for  reasons  already  spe- 
cified, and  the  justices  committed  him  to  prison  in  Lancas- 
ter Castle,  where  he  was  kept  close  prisoner  until  after  the 
spring  assizes  in  1665,  when  he  was  removed  to  Scarborough 
Castle  and  detained  upwards  of  a  year  longer.  Finding 
an  opportunity  to  lay  his  situation  before  the  king,  he  soon 
obtained  his  release,  after  an  arbitrary  and  most  rigorous 
punishment  of  more  than  three  years. 

About  a  month  after  George  Fox  was  sent  to  prison,  the 
justices  at  Ulverston  sent  for  Margaret  Fell,  and  examined 
her  about  holding  large  meetings  at  her  house,  at  which  they 
seemed  to  be  much  offended,  and  insisted  on  tendering  her 
the  oath  of  allegiance.  She  said — f  You  know  I  cannot 
swear,  and  why  did  you  send  to  my  own  house,  and  make 
me  leave  my  lawful  and  domestic  affairs  for  the  purpose  of 
ensnaring  me  by  an  oath  ?'1 

This  language  madeteome  impression  on  the  judges,  and 
they  told  her  if  she  would  discontinue  holding  meetings  at 
her  house  they  would  not  tender  the  oath.  This  was  a  plain 
confession  that  the  oath  was  a  mere  pretext  for  the  purpose 
of  imprisoning  Friends  without  any  real  cause,  and  an  arbi- 
trary measure,  assumed  to  cloak  their  religious  persecution. 
To  this  proposal,  however,  she  replied ; — "  I  will  not  deny 
my  faith  or  principles,  for  anything  that  ye  may  bring  against 
me,  and  while  it  shall  please  the  Lord  to  let  me  have  a 
house,  I  shall  endeavor  to  truly  worship  him  in  it." 

She  refused  the  oath,  and  they  committed  her  to  Lancas- 
ter Castle,  which  prison  was  at  that  time  crowded  with  many 
of  the  Society,  sent  there  for  persisting  to  worship  God  in 
their  own  way,  or  because  they  would  not  break  one  of 
Christ's  commands,  and  take  an  oath.  Many  of  them  were 
poor  men,  the  existence  of  whose  families  depended  on  their 
daily  labor,  but  they  were  placed  above  actual  want  by  the 
kindness,  charity  and  sympathy  of  their  friends. 

A  large  number  of  Friends  were  tried  before  Judges  Hide 
and  Terril,  at  Worcester,  but  nothing  transpired  during  the 


HISTORY  OF  FRIENDS. 


207 


trial,  worthy  of  note,  except  when  the  judge  charged  the  jury, 
he  said,  though  there  was  no  evidence  that  any  one  preach- 
ed at  the  meeting,  yet  if  it  was  proved  that  the  prisoners  had 
kept  a  meeting  for  religious  worship,  they  were  bound  to 
approve  the  indictment  and  bring  into  the  court  a  verdict  of 
guilty.  In  other  cases  of  law,  the  judges  would  not  have 
dared  to  pursue  such  an  illegal  and  unwarrantable  course. 

A  man  named  Edward  Bourn  was  imprisoned  for  hav- 
ing attended  a  meeting,  and  during  his  trial  he  asked  the 
judges,  "  If  Christ  and  his  Apostles  should  hold  a  meeting, 
would  this  act  against  conventicles  take  hold  of  them  ?" 

"  Yes,"  said  the  judge,  "it  would."  But  thinking  he  had 
replied  most  too  rashly,  he  said,  "  I  won't  answer  your  ques- 
tions. Ye  are  no  Apostles."  Bourjn  and  several  of  his 
friends  were  fined  five  pounds  each  by  the  court.  As  these 
fines  were  laid  on  Friends,  because  they  performed  an  indis- 
pensable duty  they  owed  to  God,  their  consciences  would 
not  permit  the  idea  of  paying  them.  This  caused  much 
distress;  their  goods  were  seized  and  sacrificed  at  one-half 
or  one-fourth  their  real  value,  which  made  the  actual  loss 
much  greater  than  the  nominal  fine  of  the  court. 

A  number  of  persons  were  brought  to  trial,  for  attending  a 
meeting  held  at  the  house  of  Robert  Smith,  and  in  the  evi- 
dence several  of  the  prisoners  made  it  appear  they  were  at 
another  place  during  the  time  of  the  meeting ;  but  because 
they  would  not  inform  the  judges  where  they  were,  they 
decided  they  were  guilty,  and  treated  them  accordingly. 
Robert  Smith  was  premunired;  but  when  the  judge  tendered 
him  the  oath,  he  asked,  "For  whom  was  this  law  made?  Is 
it  not  for  papists  ?'  And  as  it  was  generally  believed  some 
of  those  on  the  bench  were  Roman  Catholics,  he  said,  "  For 
the  general  satisfaction  of  all  the  people,  some  of  ye  that  sit 
in  judgment  should  take  this  oath." 

"  You  must  take  the  oath,  or  else  sentence  shall  be  pro- 
nounced against  you,"  said  one  of  the  judges. 

"  Shall  the  example  of  Christ  decide  the  question  ?"  asked 
Smith. 


208 


HISTORY  OF  FRIENDS. 


But  the  judge  replied,  "  I  am  not  come  here  to  dispute  with 
you  concerning  the  doctrine  of  Christ,  but  to  inform  you 
concerning  the  doctrine  of  the  law." 

An  indictment  was  drawn  up  against  him,  and  the'  judge 
inquired  whether  he  would  answer  it  or  not  ?  The  reasons 
he  gave  were  not  accepted,  and  the  following  sentence  was 
pronounced  against  him :  "  You  shall  be  shut  out  of  the 
king's  protection,  forfeit  your  personal  estate  to  the  king  for  ever, 
and  your  real  estate  during  life."  When  this  was  read 
before  the  court,  Robert  Smith  calmly  said,  "  The  Lord  hath 
given,  and  if  he  suffers  it  to  be  taken  away,  his  will  be 
done." 


CHAPTER  XVII. 


Many  persecutions  took  place  throughout  the  kingdom 
during  this  year,  one  of  which  is  so  interesting  that  we  can- 
not pass  over  it  without  a  full  and  minute  notice.  Thomas 
Lurting,  who  was  formerly  a  boatswain's  mate,  had  passed 
through  many  dangers  in  the  different  battles  in  which  he 
fought.  Whilst  sailing  in  a  ship  near  the  Canary  Islands, 
under  Admiral  Blake,  they  encountered  several  Spanish  men- 
of-war,  and  after  a  severe  conflict,  the  English  were  victo- 
rious. During  the  battle  the  admiral  placed  Lurting  in 
command  of  a  pinnace  and  seven  men,  for  the  purpose  of 
setting  three  galleons  in  the  bay  on  fire,  which  order  he  per- 
formed with  admirable  courage ;  but  on  returning  he  had 
to  pass  a  breastwork  of  the  enemy,  where  a  volley  of  small 
shot  killed  two  men  close  by  his  side  and  wounded  another 
in  the  back.  In  passing  out  of  the  bay  they  were  forced  to 
come  within  four  ships'  length  of  the  castle,  which  was 
mounted  with  forty  guns,  and  when  they  were  immediately 
opposite,  their  enemies  fired,  but,  wonderful  as  it  may  appear, 
not  one  was  hurt. 

In  the  year  1654,  Thomas  Lurting  sailed  in  the  same  ship 
with  a  man  who  had  attended  several  meetings  of  the  Soci- 
ety of  Friends  in  Scotland,  and  in  his  conversation  upon 
religious  subjects,  he  made  a  deep  impression  on  two  young 
men,  for  which  he  was  discharged  from  the  ship.  The 
young  men,  however,  daily  became  more  serious,  and  often 
met  together  in  silence,  until  their  number  began  to  increase. 
This  conduct  troubled  the  captain  very  much,  and  offended 
the  priest  on  board,  for  he  would  frequently  say  to  Lurting : 

"  O,  Thomas,  an  honest  man  and  a  good  Christian ;  here  is 
14 


210 


HISTORY  OF  FRIENDS. 


a  dangerous  people  on  board,  for  it  is  known  the  Quakers  are 
blasphemous,  denying  the  ordinances  and  word  of  God." 
Thomas,  in  a  fit  of  mistaken  zeal,  determined  to  put  a  stop 
to  their  peaceable  meetings,  and  whenever  they  would  assem- 
ble, he  ordered  them  to  disperse,  and  if  they  did  not  obey,  he 
would  inflict  on  them  the  usual  ship  punishment. 

But  in  his  hours  of  meditation,  when  he  would  remember 
the  many  fearful  situations  from  which  he  had  been  delivered, 
through  the  mercy  of  the  Lord  toward  him,  and  when  he  dis- 
covered what  a  worthless  laborer  the  priest  was  in  the  Lord's 
vineyard,  he  could  not  find  it  in  his  nature  to  destroy  the  lit- 
tle silent  meetings  of  these  true  worshippers,  and  in  a  spirit 
of  deep  humility  he  made  many  promises  to  God  for  his  fu- 
ture conduct.    By  the  grace  of  God  it  was  shown  him  thai  if 
he  did  not  perform  these  promises,  he  could  reap  no  benefit 
by  them.     Unsettled  in  mind,  he  would  frequently,  when 
alone,  pour  out  his  heart  freely  before  the  Lord ;  and  though 
he  felt  himself  condemned,  yet  these  judgments  made  him 
feel  happy  because  they  broke  the  hardness  of  the  heart,  and 
were  at  last  a  balm  to  the  weary  soul.    Some  of  the  ship's 
crew  thought  he  was  mad,  and  wrote  home  to  England  to 
that  effect ;  it  also  fell  to  his  lot  to  share  some  of  the  mockery 
and  ridicule  which  he  himself  had  once  dealt  out  unsparingly 
to  innocent  people.    It  was  made  manifest  to  him  that  he 
should  become  a  member  of  the  Society  of  Friends,  and  after 
much  weeping  and  praying,  he  resolved,  "  Whether  Quaker 
or  no  Quaker,  I  am  for  peace  with  God."    On  the  next  first- 
day  he  resolved  to  go  to  the  small  meeting,  now  six  in 
number,  and  it  being  reported  he  was  to  be  present,  many  of 
the  crew  left  the  priest,  in  order  to  see  him.    After  the  meet- 
ing was  over,  the  captain  sent  for  Lurting,  and  endeavored 
to  prove  from  the  Bible  that  the  Quakers  were  no  Christians  '■> 
Thomas  remained  silent,  and  the  priest  said :  "  I  took  you 
for  a  very  honest  man,  and  a  good  Christian,  but  am  sorry 
you  should  be  so  deluded."    Many  things  were  said  against 
the  Friends,  which  he  knew  to  be  false,  and  when  he  saw 
how  it  was  attempted  by  lies  to  vilify  an  innocent  people,  he 


HISTORY  OF  FRIENDS. 


211 


became  strengthened  in  his  purpose,  and  on  going  to  his 
friends  he  said  :  "  When  I  went  to  the  captain  I  was  scarce 
half  a  Quaker ;  but  by  their  lies  and  false  reports  they  have 
made  mc  almost  a  whole  Quaker,  or  at  least  I  hope  to  be  one." 
He  continuing  to  meet  with  his  friends,  some  more  soon 
joined  them,  and  in  less  than  six  months  they  numbered 
twelve  men  and  two  boys,  one  of  whom  was  the  priest's.  The 
ship  was  visited  by  a  contagious  disease,  which  swept 
away  forty  in  a  short  time,  and  strange  to  say,  although  all 
the  Friends  on  board  had  it,  yet  not  one  of  them  died. 
This  dreadful  visitation  changed  the  captain's  conduct; 
and  wishing  to  treat  Lurting  very  kindly,  he  ordered  his 
cook  always  to  give  him  a  portion  of  the  best  dishes 
which  were  served  at  his  table.  The  Friends  got  permission 
to  hold  their  meetings  in  a  small  cabin ;  and  the  captain  was 
so  well  pleased  with  them,  that  when  he  had  any  careful 
and  particular  work  to  be  done  about  the  ship,  he  would  say, 
"  Thomas,  take  thy  Friends,  and  see  that  this  work  is  done 
right."  Of  course  they  were  not  complete  Friends,  for  they 
did  not  then  think  it  was  wrong  to  fight ;  and  in  several 
battles  with  their  enemies  they  distinguished  themselves 
above  all  the  rest,  which  caused  the  captain  to  say :  "  I 
would  not  care  if  all  my  men  were  Quakers,  for  they  are 
the  bravest  men  on  board  of  the  ship."  But  at  a  fearful  mo- 
ment, the  time  of  trial  came.  They  were  ordered  from  Leg- 
horn to  Barcelona,  to  take  or  burn  a  Spanish  man-of-war  in 
that  port ;  and  during  the  battle,  the  Friends  fought  with 
much  courage  ;  even  Thomas,  stripped  to  his  waistcoat,  was 
hard  at  work  to  overcome  the  enemy  ;  but  when  he  levelled 
the  guns,  he  gave  orders  not  to  fire  until  he  went  on  deck  to 
see  where  the  shot  fell,  so  that  they  might  regulate  them  either 
higher  or  lower,  as  they  required :  as  he  walked  out  of  the  fore- 
castle door,  he  heard  something  say  within  :  "  What  if  now 
thou  kill' st  a  man  ?  "  It  struck  him  with  all  the  force  of  a 
thunderbolt ;  and  He  who  can  change  all  men's  hearts  at 
his  pleasure,  turned  his  in  a  moment,  in  so  great  a  degree, 
that  he  looked  upon  war  and  the  use  of  carnal  weapons  as 


212 


HISTORY  OF  FRIENDS. 


a  sin.  Putting  on  his  coat,  he  went  up  on  deck,  and  with 
an  unhappy  mind,  paced  to  and  fro,  almost  unconscious  of 
the  battle  that  was  raging  around. 

At  night  they  dropped  below  the  castle,  in  order  to  get 
beyond  the  reach  of  its  guns ;  and  Lurting  took  this  opportu- 
nity to  speak  to  two  of  his  friends,  and  ask  them  their  opinion 
concerning  fighting  against  their  fellow-man.  One  of  them 
said :  "  If  the  Lord  will  only  send  me  home  well  this  time, 
I  will  never  enter  another  fighting  vessel." 

"  If  you  will  stand  honest  to  that  of  God  in  your  own 
conscience,"  said  Lurting,  "  and  come  to  it  to-morrow  with 
the  Lord's  assistance,  I  will  bear  my  testimony  against  it." 

The  next  day  one  of  the  Friends  went  to  the  captain,  to 
be  excused  from  the  engagement  which  was  expected  to  take 
place. 

"  Why  do  you  wish  to  be  excused  from  the  battle  ?"  said 
the  commander. 

"  My  conscience  will  permit  me  to  fight  no  longer,"  re- 
plied the  sailor. 

"  He  that  will  not  fight  at  this  time,"  said  the  captain,  "  I 
will  stab  with  my  own  sword." 

"  Then  thou  wilt  be  a  man-slayer,  and  guilty  of  shedding 
innocent  blood,"  returned  the  other. 

At  this  the  captain,  although  he  was  once  a  Baptist 
preacher,  beat  the  man  very  cruelly  with  his  cane,  and  ever 
afterwards  was  an  open  and  avowed  enemy  to  Friends. 

The  ship  had  been  cruising  about  the  coast  of  Italy  for 
several  months,  when  one  morning  the  watch  at  the  mast 
head  saw  a  large  ship,  which  was  supposed  to  be  a  Spanish 
man-of-war ;  and  orders  were  immediately  given  to  clear  the 
deck,  and  make  ready  for  the  anticipated  combat.  Lurting, 
who  was  on  deck,  saw  that  the  great  hour  of  trial  had  at 
length  arrived ;  and  he  earnestly  prayed  to  God  to  give  him 
strength  to  bear  up  against  everything  that  might  tempt  him 
to  break  that  commandment  which  Christ  gave  to  all  the 
world,  "  Thou  shalt  not  kill."  He  collected  all  his  friends 
together  and  spoke  to  them  as  follows:  "  We  are  in  a  fearful 


HISTORY  OF  FRIENDS. 


213 


situation,  and  the  aspect  of  affairs  is  very  dark  and  cloudy  ; 
yet  I  hope  the  Lord  will  deliver  me  and  such  as  have  faith 
in  him.  I  lay  not  this  as  an  injunction  upon  any  one  ;  but 
leave  you  all  to  the  Lord.  I  must  tell  you  that  the  captain 
puts  great  confidence  in  you  ;  therefore,  let  us  be  careful  that 
we  give  no  just  occasions,  and  all  that  are  of  my  mind  will 
meet  in  the  most  public  place  upon  the  deck,  in  the  full  view 
of  the  captain,  that  he  may  not  say  we  deceived  him,  in  not 
telling  him  that  we  would  not  fight ;  so  that  he  might  have 
supplied  our  places  with  others."  Then  they  went  up  on  deck, 
and  meeting  one  of  the  lieutenants,  he  told  them  to  go  down 
to  their  quarters. 

"  I  can  fight  no  more,"  said  Lurting. 
The  lieutenant  went  immediately  to  the  captain  and  said, 
u  Yonder  the  Quakers  are,  all  together,  and  I  do  not  know  but 
we  may  have  a  mutiny ;  and  one  says  he  cannot  fight." 

The  captain  came  to  them,  and  with  his  cane  whipped 
several,  which  they  bore  with  becoming  patience.  The  ship, 
which  they  expected  to  be  an  enemy,  proved  to  be  a  friend, 
belonging  to  Genoa  ;  before  night  the  captain  sent  the  priest 
to  Lurting,  hoping  that  he  would  excuse  all  that  had  passed, 
as  it  had  been  done  in  a  passion. 

"  I  have  nothing  but  good  will  to  the  captain,"  said  Thomas, 
u  and  tell  him  that  he  must  have  a  care  of  such  passions ;  for, 
if  he  should  kill  a  man  in  his  passion,  he  might  seek  for 
repentance  and  not  find  it." 

Thomas  Lurting  arrived  home  in  safety,  and  afterwards 
shipped  in  a  merchantman  ;  but  he  was  several  times  pressed 
into  the  king's  service,  and  suffered  much  on  account  of  his 
religious  principles.  While  helping  to  unload  a  ship  at 
Harwich  he  was  seized  by  a  press-gang ;  but  they  were  in- 
formed that  he  was  a  Quaker;  and  the  captain  of  the  vessel 
coming  on  board  at  the  same  time,  tauntingly  said,  "  Thou 
art  no  Quaker;  for  if  thou  wast  a  Quaker,  thou  shouldst  be 
waiting  on  the  Lord,  and  let  his  ravens  feed  thee,  and  not 
foiling  with  thy  body  for  subsistence." 

u  I  perceive  thou  hast  read  some  part  of  the  Scriptures," 


214 


HISTORY  OF  FRIENDS. 


said  Lurting.  "  Did'st  thou  never  read  that  he  is  worse  than 
an  infidel,  who  will  not  provide  for  his  family  ?  I  have  often 
heard  the  Quakers  blamed  for  not  working,  but  thou  art  the 
first  that  ever  I  heard  blame  them  for  working." 

"  Turn  him  away,  he  is  a  Quaker,"  said  the  angry  captain. 
"No;  pull  him  back  again,  he  is  no  Quaker;  thou  art  no 
Quaker,  Thomas  ;  for  here  thou  bringest  corn,  and  of  it  is 
made  bread,  and  by  the  strength  of  that  bread  we  kill  the 
Dutch ;  and  therefore  no  Quaker,  or  thou  art  as  accessary  to 
their  deaths,  as  we." 

After  a  few  moments'  silence,  he  turned  to  the  captain  and 
said ; — "  I  am  a  man  that  can  feed  my  enemies,  and  well 
may  I  you,  who  pretend  to  be  my  friends." 

"  Put  him  away,  he  is  a  Quaker,"  exclaimed  the  captain. 

But  a  few  days  after,  he  was  pressed  again  in  the  same 
vessel,  and,  when  carried  on  board  of  a  man-of-war,  the  cap- 
tain ordered  him  to  the  cabin,  where  he  began  to  curse  the 
Quakers,  and  swore  that  if  he  did  not  hang  Thomas,  he 
would  carry  him  to  the  Duke  of  York.  The  pressed  sailor  said 
but  little,  feeling  himself  in  the  hands  of  the  Lord  and  above 
fear  from  the  hands  of  any  mortal. 

"  Why  dost  thou  say  nothing  for  thyself?"  demanded  the 
captain. 

"  Thou  say'st  enough  for  thee  and  me  too,"  replied  Lurt- 
ing. 

In  talking  with  passionate  men  it  is  best  to  say  little,  for 
no  reason  or  argument,  however  incontrovertible,  will  make 
the  least  perceptible  impression  on  their  minds,  or  if  it  does, 
their  prejudices  will  not  permit  them  to  recognize  the  truth. 
The  philosophy  of  this  reasoning  was  the  ground-work  on 
which  Lurting  regulated  his  conduct  while  on  board  of  all 
men-of-war.  One  night  the  ship's  crew  were  aroused  from 
their  hammocks,  by  a  cry  from  the  captain's  state  room, 
"  Where  is  the  Quaker  ?  Where  is  the  Quaker  ?"  Thomas 
hearing  this,  rushed  into  the  cabin,  saying — "  Here  I  am. 
What  lack  you  at  this  time  of  night  ?" 


HISTORY  OF  FRIENDS. 


215 


"  Oh  !  what  dreams !"  exclaimed  the  captain  ;  "  Thomas, 
I  cannot  sleep,  thou  must  go  on  shore." 

"  I  am  in  thy  hands,  thou  may'st  do  with  me  as  thou 
pleasest,"  said  Lurting. 

A  boat  was  lowered,  and  the  "  Quaker  sailor,"  as  he  was 
called,  was  put  on  shore  at  Harwich,  by  order  of  the  captain, 
who  in  his  anger  had  said — "  Hanging  was  too  good  for 
him." 

The  most  singular  occurrence  of  Thomas  Lurting's  life, 
was  the  retaking  of  a  ship  from  a  band  of  pirates  without 
resorting  to  the  usual  means  of  warfare.  A  member  of  the 
Society  of  Friends,  George  Pattison,  commanded  a  merchant 
vessel  which  traded  in  the  Mediterranean,  and  in  the  tenth 
month  [October],  whilst  near  the  island  of  Majorca,  his  ship 
was  chased  by  an  Algerine  pirate ;  the  English  vessel  being 
a  good  sailor,  the  captain  crowded  on  all  Iris  canvass,  which 
caused  some  of  the  materials  to  give  way  and  the  pirate  over- 
took them.  The  pirates  ordered  the  captain  on  board  of  their 
vessel,  and  in  a  small  boat  he  with  four  of  his  men  obeyed 
their  commands.  When  the  captain  and  his  men  arrived  on 
board,  the  Turks  sent  fourteen  of  their  men  to  take  charge  of 
the  English  ship,  which  now  contained  only  Thomas  Lur- 
ting,  the  mate,  with  three  men  and  a  boy.  The  mate 
received  the  Turks  as  friends,  when  they  ascended  the  ship's 
side,  and  the  pirates,  somewhat  surprised  at  their  reception, 
treated  all  on  board  with  the  greatest  civility.  Lurting  told 
his  men  to  be  of  good  cheer,  for  the  Lord  would  deliver  them 
from  the  hands  of  their  enemies,  and  they  should  not  be  car- 
ried to  Algiers  as  slaves.  "  But  let  me  desire  you,"  said  he, 
"  as  ye  have  been  willing  to  obey  me,  so  be  willing  to  obey 
these  Turks,  in  whose  power  we  are  now  placed."  This 
they  promised  to  do,  and  the  pirates,  seeing  they  were  so  pas- 
sive, became  careless,  and  six  of  them  returned  to  their  own 
vessel,  leaving  only  eight  on  board  of  the  Englishman. 

"  Now,"  said  Lurting,  "  if  our  captain  were  on  board,  with 
the  rest  of  our  men,  I  should  not  fear  the  Turks." 

The  master  and  men  were  sent  back,  which  caused  much 


216 


HISTORY  OF  FRIENDS. 


rejoicing,  and  Lurting  said,  "  I  now  believe  I  shall  not  go  to 
Algiers,  and  if  ye  will  be  ruled  by  me,  I  will  act  for  your 
delivery  as  well  as  my  own.'' 

"  What  if  we  should  overcome  the  Turks  and  go  to 
Majorca?"  said  the  captain. 

"  I  will  kill  one  or  two,"  said  one  of  the  men  ;  and,  "  1 
will  cut  as  many  of  their  throats  as  you  will  have  me," 
exclaimed  another. 

The  mate,  who  had  no  idea  of  killing  any  one,  became 
much  troubled  at  the  conversation,  and  said,  "  If  I  knew  any 
of  you  would  kill  a  Turk,  I  would  give  them  warning  of  it 
before.  But  if  you  will  be  ruled,  I  will  act  for  you  ;  if  not,  I 
will  be  still."  Seeing  that  he  would  not  permit  them  to  take 
their  own  course,  they  agreed  to  obey  his  instruction,  and 
do  whatever  he  ordered  them.  "  Well,"  said  Lurting,  "  if 
the  Turks  bid  you  do  anything,  do  it  without  grumbling, 
and  with  as  much  diligence  and  quickness  as  ye  can,  for 
that  pleases  them,  and  will  cause  them  to  let  us  often  be 
together." 

A  storm  arose  and  separated  the  vessels ;  and  the  Turks 
being  asleep  in  the  cabin,  they  were  disarmed,  the  passages 
to  the  cabin  closed,  and  the  helmsman  steered  for  Majorca. 
A  fair  gale  sprang  up,  and  in  the  morning  they  were  in  sight 
of  the  island.  When  the  pirates  found  they  were  prisoners, 
instead  of  resisting,  they  began  to  cry,  but  Lurting  said  he 
would  take  care  of  them,  and  they  should  not  be  sold  as 
slaves  to  the  Spaniards.  On  arriving  at  the  port  of  Majorca, 
they  told  an  English  captain  of  their  situation,  who  informed 
the  authorities,  and  they  were  forced  to  put  to  sea  again. 
The  Turks  attempted  to  seize  the  vessel  several  times,  but 
they  were  foiled,  and  the  mate  concluded  it  was  best  to  sail 
for  the  coast  of  Barbary  and  land  them  in  a  place  from  which 
they  might  easily  reach  Algiers.  Considerable  difficulty 
arose  about  the  manner  in  which  they  could  be  safely  set  on 
shore ;  but  at  last  Lurting  agreed  to  take  three  men  in  a 
small  boat,  and  accomplish  it  if  possible.  As  he  was  step- 
ping in  the  boat,  he  clasped  the  captain  by  the  hand,  and 


HISTORY  OF  FRIENDS. 


217 


said,  "  I  believe  the  Lord  will  preserve  me,  for  I  have 
nothing  but  good-will  in  venturing  my  life  ;  and  I  have  not 
the  least  fear  upon  me,  but  humbly  trust  that  all  will  do 
well."  He  placed  all  the  Turks  in  the  stern  of  the  boat, 
whilst  he  took  the  bow,  with  a  boat-hook  in  his  hand,  and 
the  other  men  rowed,  one  of  whom  had  a  carpenter's  adze, 
another  had  a  cooper's  heading  knife,  and  these  were  the 
only  arms  in  their  possession.  As  they  neared  the  shore,  the 
men  became  frightened,  which  the  Turks  observing,  rose 
to  take  possession  of  the  boat.  At  this  fearful  moment, 
Lurting  ordered  the  men  to  seize  their  arms,  but  not  to  strike 
until  he  gave  the  orders ;  and  thinking  it  was  better  to  stun  a 
man  than  to  kill  him,  he  gave  the  leader  of  the  pirates  a 
pretty  heavy  blow,  at  the  same  time  bidding  him  to  sit  down, 
which  order  he  obeyed,  as  well  as  all  his  men.  They  soon 
reached  shallow  water,  and  the  Turks  were  commanded  to 
jump  out,  and  on  giving  them  some  provisions,  they  took 
their  leave,  with  many  signs  of  great  kindness.  The  little 
boat  again  proceeded  to  sea,  but  before  they  had  gone  a  very 
great  distance,  they  observed  the  Turks  on  the  top  of  a  high 
hill,  waving  their  caps,  as  if  to  bid  a  last  farewell  to  their  best 
friends.  Thus  the  "  Quaker  sailor"  saved  the  ship  and  its 
men  from  a  band  of  pirates,  without  shedding  a  drop  of 
blood,  and  they  returned  with  a  prosperous  gale  to  their 
native  land. 

Before  the  vessel  arrived  at  London,  the  news  of  this 
somewhat  extraordinary  incident  had  spread  throughout  the 
city,  and  the  king,  with  the  Duke  of  York  and  several  lords, 
being  at  Greenwich,  came  in  a  barge  to  the  side  of  the  ship, 
and  heard  a  true  account  of  the  matter  from  the  mate's  own 
lips.  When  he  was  told  they  had  set  the  Turks  free,  he  said 
to  the  master :  "  You  have  done  like  a  fool,  for  you  might 
have  had  great  gain  from  them :"  and  to  the  mate  he  said : 
"  You  should  have  brought  the  Turks  to  me." 

"  I  thought  it  would  be  better  for  them  to  remain  in  their 
own  country,"  replied  Lurting. 

The  king  smiled,  and  left  the  vessel ;  but  the  actions  of 


218 


HISTORY  OF  FRIENDS. 


the  captain  and  mate  showed  conclusively  that  they  had 
learned  the  lesson  the  Saviour  had  taught :  "  Love  your  ene- 
mies, and  do  good  to  those  that  hate  you." 

Several  years  after,  when  some  seamen,  who  were  mem- 
bers of  the  Society  of  Friends,  were  in  slavery  at  Algiers, 
George  Fox  wrote  a  book  to  the  Grand  Sultan,  in  which  he 
proved  their  actions  were  in  direct  violation  of  the  Alcoran 
and  the  advice  given  by  Mahomet,  and  added  a  succinct 
narrative  of  the  manner  in  which  those  Turks  were  treated 
who  fell  into  the  hands  of  Captain  Pattison  and  his  crew. 
The  Friends,  who  were  slaves,  faithfully  served  their  mas- 
ters, and  were  allowed  the  liberty  to  hold  meetings  at  stated 
times,  which  many  persons  attended,  and  commended  them 
for  adoring  and  worshipping  the  great  living  God,  not  out- 
wardly with  images,  but  with  the  heart.  In  a  few  years  they 
were  redeemed  from  slavery ;  but  the  manner  in  which  it 
was  accomplished  is  not  recorded. 


CHAPTER  XVIII. 


It  was  in  this  year  that  William  Sewel's  mother,  Judith 
Zinspenning,  visited  England,  with  William  Caton,  his  wife, 
and  two  other  Friends.  She  held  meetings  in  many  places, 
and  through  the  aid  of  interpreters,  succeeded  in  convincing 
many :  she  also  wrote  a  book  of  proverbs,  which  was  trans- 
lated into  English  by  William  Caton,  and  published  in 
London. 

William  Caton  took  passage  in  a  vessel  bound  from  Scar- 
borough to  Holland,  and  when  about  ten  leagues  from  land, 
they  were  overtaken  by  a  fearful  storm,  which  threatened  to 
destroy  the  vessel,  and  send  them  all  to  a  watery  grave.  Al- 
though he  was  prepared  to  meet  death,  if  such  was  the  will 
of  God,  yet  he  knew  it  to  be  the  duty  of  every  man  to  pre- 
serve his  life  by  all  just  and  lawful  means ;  and  when  the 
ship  sprang  a  leak,  he  worked  as  long  as  any  at  the  pumps, 
to  keep  her  from  sinking.  He  did  not  omit  praying  to  the 
Most  High  for  deliverance,  if  consistent  with  His  holy  will ; 
and  his  prayer  was  heard,  for  the  tempest  ceased ;  but  the 
wind  being  contrary,  the  captain  resolved  to  enter  Yar- 
mouth, where  Caton  went  to  a  meeting  on  the  first  day  of 
the  week,  and  in  company  with  seven  others,  was  arrested, 
and  carried  before  the  main  guard.  The  next  day  they  were 
brought  before  the  bailiffs  of  the  town,  who  tendered  the  oath 
of  allegiance,  and  on  refusing  to  take  it,  they  were  cast  into 
prison  for  six  months,  and  did  not  return  to  Holland  until 
the  next  year. 

Two  men,  Lodowick  Muggleton  and  John  Reeves,  appear- 
ed in  England  at  this  time,  pretending  to  be  the  two  wit- 
nesses spoken  of  in  the  thirdj  verse  of  the  eleventh  chapter 


220 


HISTORY  OF  FRIENDS. 


of  Revelations.  It  was  not  long  before  Reeves  died,  yet 
Muggleton  continued  to  preach  all  his  wild  doctrines,  and 
wrote  an  article  which  was  published,  full  of  the  most  horrid 
blasphemies,  from  which  we  extract  the  folowing : — "  I  am  the 
chief  judge  in  the  whole  world  and  in  passing  the  sentence  of 
eternal  death  and  damnation  upon  the  souls  and  bodies  of 
men.  In  obedience  to  my  commission,  I  have  already  cursed 
and  damned  many  hundreds  of  people,  both  body  and  soul, 
from  the  presence  of  God,  elect  men  and  angels  to  eternity. 
And  I  go  by  as  certain  a  rule  in  so  doing,  as  the  judges  of 
the  land  do,  when  they  give  judgment  according  to  law  ; 
and  no  infinite  spirit  of  Christ,  nor  any  god,  can  or  shall  be 
able  to  deliver  from  my  sentence  and  curse." 

Richard  Farns worth,  a  zealous  and  intelligent  minister  of 
the  Society  of  Friends,  answered  this  blasphemer,  and  said  : 
"  Consider  the  nature  of  thy  offence,  how  far  it  extends  itself ; 
and  that  is,  to  pass  the  sentence  of  eternal  death  and  damna- 
tion, both  on  the  bodies  and  souls  of  men  and  women,  and 
that  to  eternity.  Consider  that  thy  injustice  done  by  color  of 
office,  deserves  to  have  a  punishment  proportionable  to  the 
offence ;  and  can  the  offence,  in  the  eye  of  the  Lord,  be  any 
less  than  sin  against  the  Holy  Ghost,  and  so  would'st  make 
the  Holy  Ghost  the  author  of  thy  offence,  which  it  is  not ! 
And  seeing  thou  art  guilty  of  sin  against  the  Holy  Ghost, 
there  is  a  punishment  already  proportioned  for  such  an 
offence  ;  and  also  thou  art  punishable  by  the  law  of  the  land, 
for  presuming  under  pretence  of  a  commission  and  as  a 
judge,  to  pass  the  sentence  of  death  upon  the  bodies  of  men 
and  women,  and  pretending  to  go  by  as  certain  a  rule  as  the 
judges  of  the  land  do  in  their  cases." 

To  this  serious  reply  he  wrote  an  answer,  in  which  he  said  : 
"  I  will  commend  Farns  worth,  first,  for  setting  his  name  to 
it;  and,  secondly,  for  placing  his  words  so  truly  and  punc- 
tually, that  it  makes  my  commission  and  authority  but  shine 
the  more  clear  and  bright.  I  am  as  true  an  ambassador  of  God, 
and  judge  of  all  men's  spiritual  estate,  as  any  ever  was  since 
the  creation  of  the  world.  And  if  you  Quakers  and  others  can 


HISTORY  OF  FRIENDS. 


221 


satisfy  yourselves  that  there  was  never  any  man  commission- 
ed of  God  to  bless  or  curse,  then  you  shall  all  escape  that 
curse  I  have  pronounced  upon  so  many  hundreds ;  and  I 
only  shall  suffer  for  cursing  others,  without  a  commission 
from  God.  But  my  commission  is  no  pretended  thing,  but 
as  true  as  the  commission  of  Moses  or  the  prophets,  or  the 
Apostles.  And,"  he  continued,  "  no  man  can  come  to  the 
assurance  of  the  favor  of  God,  but  in  believing  that  God  gave 
this  power  unto  John  Reeves  and  myself.  I  have  power 
given  me  over  all  other  gods,  and  infinite  spirits  whatsoever; 
I  have  the  keys  of  heaven  and  hell,  and  none  can  get  to  hea- 
ven unless  I  open  the  gates  !  I  have  power  to  remit  their 
sins,  who^  receive  my  doctrine,  and  to  retain  and  bind  their 
sins  more  close  to  the  consciences,  for  their  despising  and  not 
receiving  his  doctrine  !  I  am  single  in  doctrine,  knowledge, 
judgment  and  power,  above  all  men,  either  prophets  or  apos- 
tles, since  the  beginning  of  the  world,  or  that  shall  be  hereaf- 
ter while  the  world  endures.  No  person  condemned  by  me 
can  make  his  appeal  to  God,  neither  by  himself  or  any  other, 
because  God  was  not  in  the  world.  His  power  to  condemn 
hath  God  given  to  me,  and  in  this  regard  I  am  the  only  and 
alone  judge  of  what  shall  become  of  men  and  women;  nei- 
ther shall  those  that  are  damned  by  me,  see  any  other  God 
or  judge  but  me." 

Muggleton  then  said  that  he  had  passed  his  sentence 
against  Farnsworth,  and  if  he  should  answer  this,  he  (Mug- 
gleton) could  not  reply;  as  he  had  made  it  a  standing  rule 
never  to  hold  the  least  communication  with  those  whom 
he  had  damned.  Still  Farnsworth  did  not  omit  to  answer  his 
blasphemies,  and  expose  the  absurdity  of  his  being  one  of 
the  witnesses  spoken  of  in  Revelations.  We  shall  have 
occasion  to  mention  this  Muggleton  again,  as  he  lived  some 
years  ;  but,  in  his  history,  we  do  not  find  that  any  punish- 
ment was  inflicted  on  him  by  the  magistrates,  except  the 
pillory  and  six  months'  imprisonment,  which  many  thought 
entirely  too  light  for  his  offences. 

During  this  year  were  many  cases  of  persecution;  two 


222 


HISTORY  OF  FRIENDS. 


of  which  we  cannot  pass  by  unnoticed.  Oliver  Atherton, 
a  man  of  feeble  health,  having  refused  to  pay  tithes  to  the 
Countess  of  Derby,  who  laid  claim  to  the  Ecclesiastical 
Revenues  of  the  parish  of  Ormskirk,  she  prosecuted  him  in 
a  court  of  justice,  and  caused  him  to  be  imprisoned  at  Derby; 
where,  remaining  in  a  damp,  unhealthy  cell,  he  grew  sick 
and  died.  Before  his  death,  however,  he  wrote  a  letter  to 
the  countess  in  which  he  not  only  stated  the  cause  why  he 
refused  to  pay  tithes,  but  that  his  life  was  in  danger,  if  he 
remained  longer  in  that  wet,  unhealthy  prison ;  and  begged 
her  to  show  compassion,  lest  she  should  bring  innocent 
blood  upon  her  head.  He  despatched  his  son  Godfrey  with 
the  letter,  and,  after  receiving  some  rough  treatment  for  not 
taking  off  his  hat,  he  handed  the  letter  to  the  countess  ;  but 
she  refused  to  grant  his  father  the  liberty  required,  without 
he  would  pay  the  tithes.  Atherton  soon  died,  and  his  friends 
carried  his  corpse  to  Ormskirk,  fastening  to  every  market- 
cross  they  passed,  the  following  inscription,  which  was  also 
inscribed  on  his  coffin :  "  This  is  Oliver  Atherton,  from  the 
Parish  of  Ormskirk,  who  by  the  Countess  of  Derby  had  been 
persecuted  to  death  for  keeping  a  good  conscience  towards 
God  and  Christ,  in  not  paying  tithes  to  her."  Several  others 
were  imprisoned  under  similar  circumstances ;  but  the  coun- 
tess dying  three  weeks  after  Atherton  was  buried,  they  were 
released. 

In  the  tenth  month  [October],  Humphry  Smith,  a  minis- 
ter of  the  Society  of  Friends,  died  in  prison  at  Winchester 
after  remaining  a  year  in  a  narrow  cell.  In  the  year  1660, 
he  had  a  vision  of  the  fire  in  London,  that  took  place  six 
years  after,  a  relation  of  which  was  distributed  among  the 
people.  Whilst  on  his  death-bed  he  said,  "  My  heart  is 
filled  with  the  power  of  God.  It  is  good  for  a  man  at  such 
a  time  as  this,  to  have  a  friend  in  the  Lord."  At  another 
time  he  said,  "  Lord,  thou  hast  sent  me  forth  to  do  thy  will, 
and  I  have  been  faithful  unto  thee  in  my  small  measure, 
which  thou  hast  committed  unto  me ;  but  if  thou  wilt  yet 
try  me  farther,  thy  will  be  done."    Previous  to  his  departure, 


HISTORY  OF  FRIENDS.  223 

he  prayed  earnestly,  saying,  "  O  Lord,  hear  the  words  and 
sighs  of  thine  oppressed,  and  deliver  my  soul  from  the  op- 
pressors. Hear  me,  O  Lord !  uphold  and  preserve  me.  I 
know  that  my  Redeemer  liveth.  Thou  art  strong  and  mighty, 
O  Lord !  and  can  deliver  thy  people  from  their  cruel  oppres- 
sors." Until  the  last  moment  of  his  life  he  continued  quiet 
and  sensible;  and' dying  a  prisoner,  bearing  witness  to  the 
Truth,  he  left  this  troublesome  and  transitory  life,  for  one 
that  is  everlasting. 

George  Fox  still  remained  in  Lancaster  Prison,  where 
they  tendered  him  the  oath  of  allegiance,  which  was 
1664.  refused,  and  he  was  brought  to  trial  in  the  beginning 
of  the  third  month  [March],  before  Judge  Twisden. 
He  entered  the  court  with  his  hat  on,  which  the  judge  order- 
ed the  jailor  to  take  oft";  when  George  Fox  said:  "  The  hat 
is  not  the  honor  that  comes  from  God." 

"  Will  you  take  the  oath  of  allegiance  ?"  asked  the  judge. 

"  I  never  took  any  oath  in  my  life,"  said  George  Fox. 

"  Will  you  swear,  or  not  ?"  inquired  Judge  Twisden. 

"  I  am  neither  Turk,  Jew,  nor  heathen,"  replied  George 
Fox,  "  and  should  show  forth  my  Christianity.  Dost  thou 
not  know  that  Christians  in  the  primitive  times,  under  the 
ten  persecutions,  and  some  also  of  the  martyrs  in  Queen 
Mary's  days,  refused  swearing  because  Christ  and  his  Apos- 
tles had  forbidden  it  ?  Ye  have  experience  enough,  how 
men  have  sworn  first  to  the  king,  and  then  against  him.  But 
as  for  me,  I  have  never  taken  an  oath  in  all  my  life  ;  and  my 
allegiance  doth  not  lie  in  swearing,  but  in  truth  and  faithful- 
ness ;  for  I  honor  all  men,  much  more  the  king.  But  Christ, 
who  is  the  great  prophet,  who  is  King  of  kings,  the  Saviour 
of  the  world,  and  the  great  Judge  of  the  world,  he  saith,  I 
must  not  swear.  Now  the  point  is,  whether  I  must  obey 
Christ,  or  thee  ;  for  it  is  in  tenderness  of  conscience,  and  in 
obedience  to  the  command  of  Christ,  that  I  do  not  swear." 

"  Do  you  own  the  king  ?"'  asked  George  Fox.  On  receiv- 
ing an  answer  in  the  affirmative,  he  inquired  :  "  Why  then 
dost  thou  not  observe  his  declaration  from  Breda,  and  his 


224 


HISTORY  OF  FRIENDS. 


promises  made  since  he  came  into  England,  that  no  man 
should  be  called  in  question  for  matter  of  religion  so  long  as 
they  live  peaceably  ?  Now  if  thou  ownest  the  king,  why 
dost  thou  call  me  into  question  and  strive  to  make  me  take 
the  oath  when  it  is  against  my  religion  ?" 

The  judge  became  angry,  and  exclaimed :  "  Sirrah,  will 
you  swear  ?" 

"  I  am  none  of  thy  sirrahs,"  said  George  Fox,  "  but  a 
Christian  ;  and  for  thee,  who  art  an  old  man  and  a  judge,  to 
sit  there  and  give  nick-names  to  the  prisoners,  doth  not  be- 
come either  thy  grey  hairs  or  thy  office." 

"  George  Fox,"  said  the  judge,  somewhat  regaining  his 
calmness,  "  will  you  take  the  oath  or  not  ?" 

"  If  I  could  take  any  oath  at  all,"  he  replied,  "  I  should 
take  this ;  for  I  do  not  deny  some  oaths  only,  or  on  some  oc- 
casions, but  all  oaths,  according  to  Christ's  doctrine,  who 
said,  Swear  not  at  all.  Now,  if  thou,  or  any  of  you,  or  any 
of  your  ministers  and  priests  here,  will  prove  that  ever  Christ 
or  his  Apostle,  after  they  had  forbidden  all  swearing,  com- 
manded Christians  to  swear,  then  will  I  swear." 

As  none  of  the  priests  offered  to  speak,  Judge  Twisden 
said, — "  I  am  a  servant  to  the  king,  and  he  sent  me,  not  to 
dispute  with  you,  but  to  put  the  laws  in  execution." 

He  was  sent  to  prison,  and  two  days  afterwards,  was 
brought  before  the  judge  again,  who  asked  him,  whether  he 
would  traverse  the  indictment,  or  submit,  and  on  desiring 
liberty  to  traverse,  he  was  committed  to  prison  until  the  next 
assizes,  and  during  his  confinement  wrote  several  papers  to 
the  magistrates,  manifesting  the  evil  of  persecution,  and  ex- 
horting all  to  piety  and  virtue. 

At  the  succeeding  assizes,  held  in  the  eighth  month  [Au- 
gust], he  was  brought  before  Judge  Turner,  and  an  indict- 
ment was  found  against  him  for  refusing  to  take  the  oath. 
The  jury  retired,  and  soon  returned  with  a  verdict  of  guilty, 
but  in  arrest  of  judgment  the  prisoner  pleaded  so  many  glar- 
ing errors  in  the  indictment,  that  the  court  was  forced,  al- 


HISTORY  OF  FRIENDS. 


225 


though  reluctantly,  to  acknowledge  them  sufficient  to  render 
it  entirely  null. 

"  As  I  cannot  look  for  mercy,"  said  George  Fox,  appeal- 
ing to  the  judge,  "  I  demand  justice  of  you." 

"  You  must  have  justice,  and  you  shall  have  law,"  replied 
Judge  Turner. 

As  the  indictment  was  now  destroyed,  the  judge  again 
tendered  him  the  oath,  which  he  refused,  and  was  sent  to 
prison  to  await  his  trial  at  the  next  spring  assizes,  to  be  held 
in  the  following  year.  Colonel  Kirby,  who  had  command 
of  the  jail,  was  the  chief  instrument  of  his  first  imprisonment, 
and  now  that  he  had  secured  him  again,  ordered  the  jailor  to 
keep  him  in  close  confinement  and  let  no  one  have  the  least 
communication  with  him.  The  jailor,  in  compliance  with 
this  order,  locked  him  up  in  a  dismal  cell,  where  he  remained 
during  the  cold  winter,  every  rain  or  snow  rendering  his 
room  wet  and  damp.  While  in  this  gloomy  abode  he  wrote 
several  letters  to  King  Charles,  the  kings  of  France  and 
Spain,  and  also  to  the  Pope :  they  were  translated  into  Latin 
by  one  of  his  friends,  and  published  in  London.  The  sub- 
stance of  them  treated  of  the  barbarous  persecutions  which 
were  constantly  enacted  throughout  their  separate  kingdoms 
on  account  of  religion.  From  his  letter  to  the  Pope  we  make 
the  following  extract : 

"  Innocent  blood  hath  long  cried  for  vengeance  to  the  Lord ; 

the  earth  swims  with  innocent  blood,  and  the  cry  will  be 

heard.    Your  frozen  profession,  and  your  cold  winter  images 

set  up  in  your  streets,  the  Lord  God  of  power  and  dread,  and 

of  heaven  and  earth,  will  be  avenged  on  thee,  and  all  of  you 

— his  day  is  fast  approaching.    Ye  great  and  rich  cardinals 

and  Pope,  ye  have  been  fed  like  fat  hogs ;  and  seeing  that 

thou  would'^t  not  receive  the  Lord's  messengers,  but  threw 

them  in  prison,  and  in  your  Inquisition,  it  may  be  the  Lord 

may  visit  you  another  way,  for  his  dread  is  gone  out,  and  his 

zeal  is  kindled  against  you.    The  fields  are  sprinkled  with 

the  blood  of  the  innocent,  and  ye  are  the  Aceldama,  or  the 

field  of  blood.    But  the  Lord  is  coming  to  take  vengeance 
15  - 


226 


HISTORY  OF  FRIENDS. 


upon  you ;  his  hand  is  stretched  over  your  heads,  and  his 
power  is  gone  over  you ;  with  that  he  will  rule  you,  and  smite 
you  down,  and  bring  that  are  lofty  from  your  seats,  and  abase 
your  pride,  and  take  the  glory  to  himself.  How  much  blood, 
which  is  immeasurable,  have  ye  drank  since  the  days  of  the 
Apostles,  and  made  yourselves  drunk  with  it !  But  now  is 
the  indignation  and  wrath  of  the  Almighty  come  and  coming 
upon  you ;  and  thou.  Pope,  must  feel  it ;  tremble,  fear  and 
quake,  ye  cardinals,  tremble,  ye  Jesuits,  tremble,  ye  priors, 
tremble,  ye  monks  and  friars,  of  what  rank  soever,  for  the 
army  of  the  Lord  God  is  coming  over  you,  by  whom  ye 
shall  be  shaken  and  dashed  to  pieces." 

Margaret  Fell  was  also  brought  to  trial  at  the  Lancaster 
assizes,  in  the  eighth  month  [August],  for  refusing  to  take 
the  oath.  When  she  was  brought  to  the  bar,  the  indictment 
was  read,  and  the  judge  said  again,  "  Will  you  take  the 
oath  ?" 

"  I  desire  to  know,  why  I  was  taken  from  my  own  house," 
said  Margaret,  "  when  there  is  no  law  against  the  innocent 
and  righteous ;  and  if  I  am  a  transgressor,  let  me  know 
wherein." 

"  Do  you  go  to  church  ?"  demanded  the  judge. 

"  Yes,  to  the  church  of  Christ,"  was  the  reply. 

"  But  do  you  go  to  church  with  other  people  ?"  inquired 
Judge  Turner.    "  You  know  what  I  mean." 

"  What  dost  thou  call  the  church,  the  house  or  the  people  ? 
The  house,  you  all  know,  is  but  wood  and  stone  ;  but  if  thou 
call  the  people  a  church,  to  that  I  answer,  as  for  the  Church 
of  England  that  now  is,  I  was  gathered  to  the  Truth,  unto 
which  I  now  stand  witness  ;  when  this  was  not  the  established 
Church,  I  was  separated  from  the  general  worship  of  the 
nation  when  there  was  another  set  up,  than  that  which  is 
now,  and  was  persecuted  by  that  power  and  suffered  much 
hardship ;  and  would  you  now  have  us  deny  our  faith  and 
principles,  which  we  have  suffered  for  so  many  years,  and 
turn  to  your  church  contrary  to  our  consciences  ?" 

"  You  spend  too  much  time  in  explanation,"  said  the  judge, 


HISTORY  OF  FRIENDS. 


227 


'•come  to  the  point;  what  say  you  to  the  oath,  and  to  the 
indictment  ?" 

"  Regarding  the  oath,"  replied  Margaret  Fell,  "  I  tell  you  I 
cannot  swear,  for  Christ  Jesus  has  commanded,  '  Swear  not 
at  all.'  I  own  truth,  faithfulness  and  obedience  to  the  king, 
and  all  his  just  and  lawful  commands  and  demands  ;  and  I 
also  deny  all  ploltings  against  the  king  and  all  popish  supre- 
macy and  conspiracy.  I  do  not  deny  the  oath,  because  it  is 
an  oath  of  allegiance,  but  I  deny  it  because  of  Christ's  com- 
mand against  all  oaths." 

After  a  debate  of  a  few  hours,  the  jury  returned  with  a 
verdict  of  guilty,  but  her  counsel  pleaded  for  an  arrest  of 
judgment  on  account  of  several  errors  in  the  indictment,  but 
the  judge  would  not  admit  the  motion,  and  passed  sentence 
of  premunire  upon  her.  She  remained  in  prison  about 
twenty  months  before  she  could  obtain  liberty  to  go  to  her 
own  house,  where,  after  remaining  a  short  time,  she  again 
returned  to  prison,  where  she  continued  four  years,  until  she 
was  released  by  an  order  from  the  king  and  council. 


CHAPTER  XIX. 


During  the  last  year,  Francis  Howgill  had  been  arrested 
at  Kendal,  in  Westmoreland,  and  was  brought  to  trial  at  the 
spring  assizes  of  this  year  at]  Appleby,  before  Judge  Twis- 
den.  When  the  jury  was  empaneled  and  the  prisoner 
brought  to  the  bar,  the  judge  said  :  "  The  face  of  things  is 
much  altered  since  the  last  assizes  ;  all  sects,  under  pretence 
of  conscience, did  violate  the  laws,  and  hatched  rebellions; 
not  that  I  have  anything  to  charge  you  with,  but  seeing  the 
oath  of  allegiance  was  tendered  to  you  at  the  last  assizes,  and 
you  refused  to  take  it,  it  was  thought  such  persons  were  ene- 
mies to  the  king  and  government.  I  will  not  force  you  to 
answer  to  your  indictment  now,  but  I  must  do  it  at  the  next 
assizes,  and  in  the  meantime  you  must  enter  into  recog- 
nizance for  your  good  behavior." 

"  Thou  knowest  very  well,"  replied  Francis  Howgill, 
"  upon  what  slight  pretences  I  was  brought  before  thee  at  the 
last  assizes,  where  thou  wert  pleased  to  tender  me  the  oath 
of  allegiance ;  though  I  believe  both  ihee  and  the  rest  of  the 
court  did  know  it  was  a  received  principle  amongst  us  not 
to  swear  at  all.  Many  reasons  I  gave  thee  then — many 
more  I  have  to  add,  if  I  may  have  audience;  for  it  may  ap- 
pear to  you  an  absurd  thing,  and  obstinacy  in  me,  to  refuse 
it,  if  I  should  not  tender  a  reason  ;  I  am  none  of  those  who 
make  religion  a  cloak  of  maliciousness,  nor  conscience  a 
cloak  to  carry  on  plots  or  conspiracies ;  the  Lord  hath  re- 
deemed me  and  many  more  out  of  such  things  ;  and  seeing 
I  have  to  appear  at  the  next  assizes,  I  desire  nothing  will  be 
required  of  me  now." 

On  the  second  day  of  the  assizes,  he  was  again  called 


HISTORY  OF  FRIENDS. 


229 


into  court,  and  required  to  give  a  bond  for  good  behavior. 
Judge  Twisdeniriade  a  speech  against  treasons  and  rebellions, 
saying  these  things  were  carried  on  under  the  color  of  con- 
science and  religion,  which  no  doubt  he  thought  was  a  reflec- 
tion on  the  Society  of  Friends. 

u  As  to  these  things,"  said  Howgill,  "  I  am  clear ;  I  hope 
neither  the  court  nor  country  have  anything  to  lay  to  my 
charge :  I  bless  the  Lord  that  I  have  nothing  to  accuse  my- 
self with ;  for  I  have  peace,  and  seek  it  with  all  men ;  and, 
as  the  court  is  pleased  to  give  me  time  to  answer  to  my  in- 
dictment till  the  next  assizes,  and  since  it  is  a  matter  of  great 
consequence  to  me — on  which  my  liberty  and  estate  depends, 
I  hope  the  court  will  have  no  objections  to  the  postpone- 
ment of  my  trial  for  five  months ;  as  I  will  be  in  prison  during 
the  time." 

"  We  do  not  desire  your  imprisonment  if  you  will  be  of 
good  behavior,"  replied  the  judge. 

Here  Justice  Fleming  remarked  that  Howgill  was  a 
great  speaker  among  the  Friends,  and  they  could  not  do 
without  him. 

"  If  he  will  give  bond  for  his  good  behavior,  he  shall  be 
set  at  liberty,"  returned  Judge  Twisden.  Then,  turning  to 
the  prisoner,  he  said,  u  you  need  not  tell  us  so  much  about 
conscience ;  we  meddle  not  with  that ;  but  you  contemn  the 
laws,  keep  up  great  meetings,  and  do  not  go  to  church." 

"  It  hath  been  a  doctrine  always  and  a  received  principle," 
replied  Howgill,  "as  anything  we  believe,  that  Christ's  king- 
dom could  not  be  set  up  with  carnal  weapons,  nor  the  gos- 
pel propagated  by  force  of  arms,  nor  the  Church  of  God 
built  with  violence;  but  the  Prince  of  Peace  is  manifest 
amongst  us,  and  we  cannot  learn  war  any  more,  but  can  love 
our  enemies,  and  forgive  those  that  do  evil  to  us ;  and  though 
this  unhappy  controversy  hath  fallen  among  some  men,  who 
have  brought  trouble .  on  the  country  and  misery  on  them- 
selves, we  have  no  hand  in  it.  This  is  the  truth ;  and  if  I 
had  twenty  lives,  I  would  engage  them  all  that  the  body  of 
the  Quakers  will  never  have  any  hand  in  war  or  things  of 


230 


HISTORY  OF  FRIENDS. 


that  nature,  that  tend  to  the  hurt  of  others ;  and  if  any  such 
whom  you  repute  to  be  Quakers,  be  found  in  such  things, 
I  do,  before  the  court  here,  and  before  the  country,  deny 
them, — they  are  not  among  us." 

"  Well,  we  have  spent  enough  time  with  you,  and  cannot 
discourse  any  longer,"  said  the  judge. 

"  I  acknowledge  your  moderation  towards  me,"  replied 
Howgill,  "  and  I  shall  not  trouble  you  much  longer.  I  can- 
not enter  into  bonds,  or  come  to  your  church,  because  I 
would  be  treacherous  to  God  and  my  own  conscience  ;  and 
even  you  and  this  people  would  think  me  a  hypocrite." 

He  was,  however,  committed  to  prison,  to  await  his  trial 
at  the  next  assizes  held  at  the  same  place  in  the  eighth  month 
[August].  Previous  to  this  second  trial,  he  wrote  two  pa- 
pers, which  were  presented  to  the  judges :  one  of  them  was 
a  declaration,  containing  the  substance  of  the  oath,  and  the 
other  a  modest  defence  of  himself  for  refusing  to  swear. 

"When  he  was  brought  before  the  bar,  Judge  Turner  said : 
"  Here  is  an  indictment  against  you,  for  refusing  to  swear  : 
are  you  guilty  or  not  guilty  ?" 

"  May  I  have  liberty  to  speak  in  my  own  defence  ?"  in- 
quired Howgill. 

On  receiving  a  reply  in  the  affirmative,  he  said :  "  I  will 
lay  the  true  state  of  the  case  before  you,  seeing  Judge  Twis- 
den  is  not  here,  who  was  privy  to  all  the  proceedings  hitherto 
against  me.  I  was  born  and  educated  in  this  country  ;  my 
carriage  and  conversation  is  known,  that  I  have  walked 
peaceably  toward  all  men,  as  I  hope  my  countrymen  can 
testify.  About  a  year  ago,  being  in  a  neighboring  market- 
town,  about  my  reasonable  and  lawful  business,  I  was  sent 
by  a  high  constable  to  the  justices  of  the  peace  for  that  place. 
They  had  nothing  to  lay  to  my  charge  ;  but  asked  me  ques- 
tions about  our  meetings,  and  at  last  tendered  me  the  oath 
of  allegiance,  though  they  never  read  it  to  me,  nor  did  I 
positively  deny  it,  yet  they  committed  me  to  prison.  At  the 
next  assizes,  Judge  Twisden  declared  that  my  mittimus  was 
insufficient ;  nevertheless,  he  there  tendered  me  the  oath,  and 


HISTORY  OF  FRIENDS 


231 


engaged  me.  to  appear  at  the  following  assizes,  where,  for 
refusing  to  give  bond  for  my  good  behavior,  I  was  commit- 
ted to  prison,  where  I  have  been  for  the  last  five  months, 
some  of  that  time  under  great  restraint,  and  my  friends  were 
not  suffered  to  see  me,  or  even  to  speak  to  me.  Now,  as  to 
the  oath,  the  substance  thereof,  with  the  representation  of  my 
case,  is  already  presented  to  the  court,  unto  which  I  have  set 
my  hand,  and  shall  in  those  words  testify  the  same  in  open 
court,  if  required :  and  seeing  it  is  the  very  substance  of 
what  the  law  doth  require,  I  desire  that  it  may  be  accepted, 
and  that  I  may  be  cleared  from  my  imprisonment." 

"  But  why  do  you  not  go  to  church,  but  meet  in  houses 
and  private  conventicles,  which  the  law  forbids  ?"  inquired 
the  judge. 

"  We  meet  only  for  the  worship  of  the  true  God,  in  spirit 
and  in  truth,"  responded  the  prisoner,  "  having  the  primitive 
Christians  for  our  example  ;  and  to  no  other  end  but  that  we 
may  be  edified,  and  God  glorified ;  and  where  two  or  three 
are  met  together  in  the  name  of  Christ,  and  He  in  the  midst 
of  them,  there  is  a  church." 

That  is  true,"  replied  the  judge ;  "  but  how  long  is  it 
since  you  have  been  to  church,  or  will  you  go  to  the  lawful 
church  ?    Give  me  some  reason  why  you  do  not  go." 

"  I  have  many  to  give,  if  thou  hast  patience  to  hear  them," 
said  Howgill.  "  First :  God  dwells  not  in  temples  made  with 
hands.  Secondly  :  The  parish  house  hath  been  a  temple  for 
idols,  and  I  dare  not  have  fellowship  with  idols,  nor  worship 
in  idols'  temples ;  for  what  have  we  to  do  with  idols,  their 
lemples,  or  worship?" 

"Will  you  answer  to  your  indictment?"  demanded  the 
judge. 

"  I  know  not  what  it  is,"  was  the  prisoner's  reply ;  "  I 
never  heard  it,  though  I  often  desired  a  copy." 

The  indictment  was  here  read  ;  and  it  stated  that  he  had 
wilfully,  obstinately, 'and  contemptuously  denied  taking  the 
oath  of  allegiance  to  the  king  and  his  government. 

"  I  positively  deny  the  indictment,"  exclaimed  Howgill. 


232 


HISTORY  OF  FRIENDS. 


"  Did  you  not  deny  to  swear  ?"  asked  the  judge. 

"  I  gave  the  court  the  substance  of  the  oath,  as  you  all 
know,"  said  the  prisoner.  "  I  also  told  you  that  I  did  not 
deny  it  out  of  obstinacy  or  wilfulness,  neither  in  contempt  of 
the  king's  law  or  government,  for  I  would  rather  choose  my 
liberty  than  bonds,  and  I  am  sensible  it  will  be  some  damage 
to  me.  I  have  a  wife  and  children,  and  some  estate,  that 
we  might  subsist  on,  and  do  good  to  others,  and  I  know  all 
this  lies  at  stake ;  but  if  it  were  my  life  also,  I  cannot  do 
what  is  wrong,  lest  I  should  incur  the  displeasure  of  God  ; 
and  do  you  judge  I  would  lose  my  liberty  wilfully,  and  suf- 
fer the  spoiling  of  my  estate,  and  the  ruining  of  my  wife  and 
children,  in  obstinacy  and  wilfulness  ?    Surely  not." 

Judge  Turner  then  turned  to  the  jury  and  said:  <l  You  see 
he  denies  the  oath,  and  will  not  plead  to  the  indictment ; 
he  makes  exceptions  to  the  indictment  only  on  account  of  the 
form  of  words  used ;  he  says  he  will  not  swear,  you  see  on 
what  ground  ?"  The  jury  returned  a  verdict  of  guilty  with- 
out leaving  the  court-room. 

When  he  was  brought  to  the  bar  on  the  next  day  to  hear 
his  sentence,  the  judge  asked  him  if  he  had  anything  to  say 
why  sentence  should  not  be  passed. 

"  I  have  many  things  to  say,  if  you  will  hear  them,"  said 
Howgill.  "  First,  as  I  have  said,  I  deny  not  swearing  out  of 
obstinacy  or  wilfulness,  but  am  willing  to  testify  the  truth  in 
this  matter  of  obedience,  or  any  other  matter  wherein  I  am 
condemned.  Secondly,  because  swearing  is  directly  against 
the  command  of  Christ  and  the  doctrine  of  the  Apostles. 
Thirdly,  even  of  some  of  the  principal  members  of  the 
Church  of  England,  as  Bishop  Usher,  once  primate  of  Ireland, 
who  said  in  his  works,  that  the  Waldenses  denied  all  swear- 
ing in  their  age  from  that  command  of  Christ  and  the  Apos- 
tle James,  and  that  it  was  sufficient  ground;  and  Gauden, 
late  Bishop  of  Exeter,  in  a  book  I  lately  read,  cites  many 
ancient  fathers,  proving  that  the  Christians,  for  the  first  three 
hundred  years,  did  not  swear,  so  that  it  is  no  new  doctrine." 

This  the  judge  doubted,  but  on  being  told  the  books  could 


HISTORY  OP  FRIENDS. 


233 


be  procured,  he  said :  "  Why  do  you  not  come  to  church  and 
hear  service,  and  be  subject  to  the  law  and  to  every  ordi- 
nance of  man,  for  the  Lord's  sake  ?" 

"  I  am  a  subject,"  said  Howgill ;  "  and  for  that  cause  do 
we  pay  taxes,  tribute  and  custom,  and  give  unto  Caesar  the 
things  that  are  Caesar's,  and  to  God  the  things  that  are  God's  ; 
viz.,  worship,  honor  and  obedience  ;  but  if  thou  meanest  the 
parish  assemblies,  I  tell  thee  faithfully,  I  am  persuaded,  and 
upon  good  grounds,  that  their  preachers  are  not  the  ministers 
of  Christ,  nor  their  worship  the  worship  of  God." 

"  Well,  I  see  you  will  not  swear,"  said  the  judge  ;  "  and  you 
must  not  think  we  deal  severely  with  you,  for  it  is  our  duty." 

"  But  I  think  you  do  deal  severely  with  me  for  obeying 
the  commands  of  Christ,"  returned  the  prisoner.  "  I  pray 
thee  canst  thou  show  me  an  instance  where  the  authorities 
have  proceeded  against  those  for  whom  this  act  was  made  ?" 

"  Oh,  yes,"  replied  the  judge.  "  I  can  mention  to  you 
many  in  the  country  who  have  been  premunired ;  I  have 
pronounced  sentence  myself  against  divers." 

"  No,  not  against  the  papists,"  said  Howgill ;  "  but  I  have 
heard  this  statute  was  made  against  them,  but  it  is  executed 
on  the  Quakers !" 

The  judge  pronounced  -the  following  sentence,  in  a  low- 
toned  voice,  as  he  was  well  aware  he  was  unjustly  treating 
an  honest  and  upright  man. 

"  You  are  placed  out  of  the  king's  protection,  and  the 
benefits  of  the  law ;  your  lands  are  confiscated  to  the  king 
during  life,  your  personal  estate  for  ever,  and  you  are  to  be  a 
prisoner  during  your  existence." 

"  It  is  a  hard,  very  hard  sentence,  for  obeying  the  com- 
mand of  Christ,"  said  Francis  Howgill,  "  but  I  am  content, 
and  in  perfect  peace  with  the  Lord ;  and  may  the  Lord  for- 
give you  all !" 

"  If  you  will  be  subject  to  the  laws,  the  king  will  show 
you  mercy,"  replied  the  judge. 

"  The  Lord  hath  shown  mercy  to  me,"  said  Howgill, 
"  and  I  have  done  nothing  against  the  king,  nor  government, 


234 


HISTORY  OF  FRIENDS. 


nor  any  man,  blessed  be  the  Lord,  and  therein  stands  my 
peace ;  and  it  is  for  Christ's  sake  I  suffer,  and  not  for  evil 
doing." 

Then  taking  an  affectionate  leave  of  his  family,  he  charged 
them  to  be  content  with  his  departure,  as  such  was  the  will 
of  God ;  and  the  jailor  led  him  to  prison,  where  he  remained 
until  death  relieved  him  from  his  trials  and  sufferings. 

In  this  important  trial,  the  barbarity  and  cruelty  of  the  per- 
secutors need  no  comment ;  but  the  staunch  perseverance  in 
the  conscientious  idea  of  right  on  the  part  of  Francis  How- 
gill,  adds  another  to  the  long  list  of  proofs  which  this  work 
furnishes,  of  what  the  Lord  will  do  for  those  who  steadfastly 
abide  in  him. 

The  Society  of  Friends  also  met  with  a  severe  loss  in  the 
death  of  John  Audland,  who  died  of  consumption,  contract- 
ed by  the  exertion  of  speaking,  at  the  numerous  meetings 
which  he  attended  during  the  few  last  years  of  his  eventful 
life.  He  was  one  of  the  earliest  preachers  among  the 
Friends,  and  the  first  who,  in  company  with  John  Camm, 
visited  the  city  of  Bristol  and  the  western  counties,  where,  as 
in  other  places,  the  numbers  converted  to  the  Faith  gave 
powerful  tokens  of  his  effectual  ministry;  being  fluent  in 
expression,  engaging  in  manner,  and  using  language  adapted 
to  the  different  states  of  his  auditory,  the  number  of  his  hear- 
ers increased  to  such  a  degree,  that  for  want  of  a  house  large 
enough  to  contain  them,  he  and  his  companion  were  fre- 
quently obliged  to  hold  their  meetings  in  an  orchard  without 
the  city.  As  he  was  a  partaker  of  his  brethren  in  gospel 
labor,  so  also,  he  bore  his  share  in  their  perils  and  the  perse- 
cutions1 of  their  enemies.  From  repeated  imprisonments 
and  corporeal  abuses,  he  contracted  a  cough,  which  finally 
terminated  in  a  slow  fever,  reducing  the  body  to  an  extreme 
state  of  weakness,  and  establishing  in  the  system  that  fell 
disease,  consumption. 

Before  his  conversion,  he  was  an  Independent  preacher, 
and  after  hearing  George  Fox  speak  several  times,  he  said  ; 
■ "  Ah !  what  have  we  been  doing  ?  Or,  what  avails  our  great 


HISTORY  OF  FRIENDS. 


235 


profession  ?  All  our  building  tumbles  down  ;  our  profession 
is  high  as  the  wind  ;  the  day  of  the  Lord  is  upon  it,  and  his 
word  as  a  fire  consumes  it  as  dry  stubble,  and  puts  an  end 
to  all  empty  professions,  and  high  notions,  without  life  or 
substance,  to  all  the  wisdom  of  fallen  man.  We  must  for- 
sake the  world,  and  all  its  glory  ;  it  is  all  vanity  and  vexation 
of  spirit.  Jt  is  a  Saviour  that  I  long  for  ;  it  is  him  that  my 
soul  pants  after.  O!  that  I  may  be  gathered  into  this  life, 
and  overshadowed  with  his  glory,  sanctified  throughout  by 
his  word,  and  raised  up  by  his  eternal  power !" 

In  this  state  he  continued  in  daily  supplication  to  the 
Lord,  until  it  pleased  him  to  proclaim  peace  to  his  soul,  and 
send  him  forth  to  preach  freely  to  all  who  would  hearken  to 
the  word  of  Truth. 

Some  of  his  friends  having  visited  him  a  short  time  before 
his  decease,  he  addressed  them  with  encouraging  consola- 
tion, and  exhorted  them  to  be  faithful  through  all  the  trials 
it  was  their  lot  to  pass,  while  to  his  wife  he  said,  "  My  will 
is  in  true  subjection  to  the  will  of  the  Lord,  whether  that  is 
life  or  death,  and  therefore  give  me  up  freely  to  his  dispos- 
ing." He  loved  his  wife — dearly  loved  her,  and  it  was  only 
in  the  thought  that  he  bid  her  adieu,  to  sleep  in  the  bosom 
of  Abraham,  that  his  mind  could  become  resigned  to  the 
great  affliction.  He  was  not  only  preserved  in  a  peaceful 
serenity  of  mind  at  this  solemn  period,  but  at  times  was 
joyful  in  the  prospect  of  approaching  felicity,  and  often  pray- 
ed for  the  prosperity  of  his  friends ;  that  they  might  be  pre- 
served in  the  truth,  and  out  of  the  evil  of  the  world ;  that  the 
gospel  of  Christ  might  spread  and  be  published  to  the  gath- 
ering of  all  that  pertain  to  Israel.  His  strength  gradually  di- 
minished, and  at  the  age  of  thirty-four,  this  faithful  minister 
of  the  Lord,  conscious  of  having  done  his  duty  whilst  on 
earth,  sweetly  departed  unto  the  long  sleep  of  death — to  be 
awakened  by  the  archangel's  trump  on  the  great  day  of  the 
resurrection.  As  a  testimonial  to  the  character  of  this  good 
man,  we  make  the  following  extract  from  an  article  published 
by  his  wife  after  his  death. 


236 


HISTORY  OF  FRIENDS. 


"  The  Eternal  God,  who  by  his  Providence  joined  us  to- 
gether in  marriage  in  our  young  days,  in  his  blessed  coun- 
cil also  caused  his  day  to  spring  from  on  high  upon  us;  in 
the  marvellous  light,  and  bright  shining  whereof,  he  revealed 
His  son  Christ  in  us,  and  gave  us  faith  to  believe  in  Him, 
the  Eternal  Word  of  Life,  by  which  our  souls  came  to  be 
quickened,  and  made  alive  in  him ;  and  also  in  and  by  the 
quickening  of  his  Holy  Power,  we  were  made  one  in  spirit- 
ual and  heavenly  relation,  our  hearts  being  knit  together  in 
the  unspeakable  love  of  Truth,  which  was  our  life,  joy  and 
delight,  and  made  our  days  together  exceeding  comfortable, 
and  it  was  that  by  which  our  temporal  enjoyments  were  sanc- 
tified and  made  a  blessing. — How  hard  it  was  and  how  great 
a  loss  to  part  with  so  dear  and  tender  a  husband  as  he  was 
to  me,  is  far  beyond  what  I  can  express ;  the  dolor  of  my 
heart,  my  tongue  or  pen  is  not  able  to  express.  Yet  in  this 
I  contented  myself  that  it  was  the  will  of  God  that  he  should 
be  taken  from  all  evil ;  and  that  my  loss,  though  great,  was 
not  to  be  compared  to  his  eternal  gain." 


• 


CHAPTER  XX. 


It  will  be  remembered  that  during  the  trial  of  Francis 
Howgill,  the  judge  said  there  was  anew  statute  which  would 
make  him  swear ;  this  statute  was  called,  an  "Act  to  prevent 
and  suppress  Seditious  Conventicles."  Every  rumor  of  an 
insurrection  was  a  prelude  to  an  additional  law  against  the 
non-conformists.  The  plot  alleged  to  have  been  formed  in 
the  north,  which  has  been  mentioned,  was  made  a  pretext 
for  the  new  act,  whereby  the  act  of  the  thirty-fifth  of  Eliza- 
beth was  declared  to  be  in  full  force.  It  further  enacted  : — 
"  That  if  any  person  of  the  age  of  sixteen  years  or  upwards, 
after  the  first  of  July,  1664,  should  be  present  at  any  meeting 
under  color  or  pretence  of  any  exercise  of  religion,  in  any 
other  manner  than  is  allowed  by  the  liturgy  or  practice  of  the 
Church  of  England,  where  shall  be  five  or  more  persons  be- 
side the  household,  shall,  for  the  first  offence,  suffer  imprison- 
ment not  exceeding  three  months,  or  pay  a  sum  of  money 
not  exceeding  five  pounds,  upon  record  made  upon  oath, 
under  the  hands  and  seals  of  two  justices  of  the  peace  ;  for 
the  second  offence,  the  penalty  to  be  doubled ;  and  for  the 
third  offence,  being  convicted  before  the  justices  at  their  quar- 
ter sessions,  or  judge  of  assize,  by  the  verdict  of  a  jury,  to  be 
transported  to  some  of  the  American  plantations  (excepting 
New  England  and  Virginia)  for  seven  years,  or  pay  one 
hundred  pounds,  &c.  And  in  case  they  return,  or  make 
their  escape,  such  persons  are  to  be  adjudged  felons,  and  suf- 
fer death.  Sheriffs  or  justices  of  the  peace,  or  others  com- 
nissioned  by  them,  are  empowered  to  dissolve,  dissipate,  and 
•reak  up  all  unlawful  conventicles,  and  to  take  into  custody 
ich  of  their  number  as  they  think  fit.    Persons  who  suffer 


238  HISTORY  OF  FRIENDS. 

such  conventicles  in  their  houses  or  barns,  are  liable  to  the 
same  penalties  and  forfeitures  as  other  offenders.  Persons 
convicted  of  the  third  offence  to  be  transported  at  their  own 
expense,  and  in  default  of  ability  to  pay  the  same,  to  be 
made  over  to  the  master  of  the  ship,  or  his  assigns,  to  serve 
them  as  laborers  for  five  years.  Married  women  taken  at 
conventicles,  are  to  be  imprisoned  for  a  term  not  exceeding 
twelve  months,  unless  their  husbands  pay  a  sum  not  exceed- 
ing forty  pounds  for  their  redemption.  This  act  to  continue 
in  force  for  three  years,  and  to  the  end  of  the  next  session  of 
Parliament." 

The  former  act  of  1661  enacted  the  same  penalties,  though 
not  so  strongly  expressed  as  this ;  nor  does  it  appear  that  it 
was  so  rigorously  enforced.  The  penalties  of  that  act  af- 
fected the  Friends  only ;  but  this  extended  to  all  who  met  in 
any  other  manner  than  that  allowed  by  the  Liturgy,  or  prac- 
tice of  the  church,  reaching  all  the  non-conformists  of  every 
description  ;  yet  we  do  not  meet  with  a  single  instance  of  its 
being  put  in  execution  against  any,  except  members  of  the 
Society.  An  anonymous  writer,  evidently  .a  learned  man, 
published  a  pamphlet  in  London,  in  which  he  showed,  from 
the  laws  of  England,  the  absurdity  of  this  act,  since  all  re- 
ligious duties  exercised  by  six  persons,  not  according  to  the 
formality  of  the  Church  of  England,  was  forbidden ;  and 
several  incidents  proved  that  it  was  a  transgression  for  any 
one  to  pray  in  a  sick  room,  when  the  sufferer  was  near  the 
door  of  death :  or  if  any  one  should  pray  for  the  happiness 
of  a  young  married  couple,  it  was  deemed  a  violation  of  the 
law.  It  might  happen  that  some,  by  the  malice  of  their 
enemies,  might  not  only  incur  imprisonment  for  three 
months,  but,  by  a  repetition  of  such  friendly  offices,  be  con- 
demned to  transportation.  That  this  was  not  without  dan- 
ger appeared  sufficiently  by  what  Judge  Orlando  Bridgeman 
said  to  the  jury  at  Hertford  :  "  You  are  not  to  expect  a  plain, 
punctual  evidence  against  them  for  anything  they  said  or  did 
at  this  meeting ;  for  they  may  speak  to  one  another,  though 
not  with  any  auricular  sound,  but  by  a  cast  of  the  eye,  or  a 


HISTORY  OF  FRIENDS. 


239 


motion  of  the  head  or  foot,  or  gesture  of  the  body.  So  that 
if  you  find  or  believe  in  your  hearts  that  they  were  in  the 
meeting  under  cover  of  religion  in  their  way,  though  they 
sat  still  only,  and  looked  upon  each  other,  it  was  an  unlaw- 
ful meeting." 

George  Whitehead,  a  member  of  the  Society  of  Friends, 
also  took  this  occasion  to  expose  the  unreasonable  severity 
of  the  persecutors;  to  strengthen  his  friends  to  steadfast- 
ness in  their  Christian  testimony;  to  exculpate  them  from 
the  charge  of  obstinacy,  and  answer  several  other  things 
which  had  been  lately  brought  against  them,  and  amongst 
the  rest,  the  following  specious  objection  : 

"  The  Quakers  might  keep  small  meetings,  and  so  not 
fall  under  the  lash  of  the  law ;  for  if  they  did  not  meet  above 
live  in  number,  they  were  not  within  reach  of  the  law ;  and 
by  keeping  private  meetings,  they  might  also  acquit  their 
consciences  before  God." 

To  this  George.  Whitehead  said  :  "  It  might  have  been 
objected  to  the  Prophet  Daniel,  that  he  might  have  prayed 
secretly,  and  not  with  open  windows  and  thrice  a  day,  after 
King  Darius  had  signed  the  decree — that  whosoever  should 
ask  a  petition  of  any  god  or  man  for  thirty  days,  save  of  the 
king,  he  should  be  cast  into  the  den  of  lions  ;  but  Daniel,  not- 
withstanding this  decree,  continued  to  pray  unto  God  as  be- 
fore. Since  then  our  meetings  are  kept  in  obedience  to  the 
Lord  God,  and  according  to  the  freedom  he  hath  given  us, 
we  may  not  leave  off  our  testimony  for  God  in  that  case  ;  but 
we  must  be  faithful  to  him,  whatever  we  suffer  on  that  ac- 
count. For  neither  the  threatening  of  men,  nor  their  severity 
or  cruelty  acted  against  us,  how  far  soever  it  may  extend,  can 
make  us  forsake  the  Lord  by  not  holding  meetings,  or  be 
ashamed  of  Christ  before  men,  lest  hereafter  he  be  ashamed 
of  us  before  his  Father  which  is  in  heaven."  Again  he  said : 
"  How  unreasonable  it  was  to  incite  a  jury  on  ill-grounded 
suspicion,  without  leaving  them  the  liberty  of  their  own 
judgment ;  and  the  judges  have  their  duty  specified  in  the 
law  and  in  Magna  Charta."     He  also  proved  how  unequal 


240 


HISTORY  OF  FRIENDS. 


it  was  that  soldiers,  who  abused  the  Friends,  should  be  called 
before  the  courts  as  witnesses  against  them ;  and  that  they 
should  be  locked  up  with  thieves  and  felons  when  this  was 
contrary  to  the  rights  of  free-born  Englishmen." 

Josiah  Coale  also  wrote  an  article,  warning  the  king  and  both 
houses  of  Parliament  to  beware  how  they  persecuted  an  inno- 
cent and  unoffending  people ;  but  remonstrances,  however 
reasonable,  had  little  effect  upon  the  men  now  possessed  of 
power,  and  previously  determined  to  exert  it  with  vindictive 
violence  in  the  punishment  of  non-conformists. 

At  the  assizes  at  Hertford  in  the  eighth  month  [August], 
the  following  persons,  members  of  the  Society,  were  brought 
to  trial :  Francis  Prior,  Nicholas  Lucas,  Henry  Feast,  Hen- 
ry Marshall,  Jeremy  Hern,  Thomas  Wood,  John  Bendall, 
and  Samuel  Trahern.  Judge  Orlando  Bridgeman  was  on 
the  bench,  and  the  prisoners  were  indicted  for  the  third 
offence  against  the  conventicle  act.  This  was  a  remarkable 
instance  of  the  eagerness  of  the  persecutors ;  for  this  act  was 
not  in  force  until  the  first  of  the  seventh  month  [July],  and 
these  persons  were  arraigned  for  the  third  offence  on  the 
twelfth  or  thirteenth  of  the  succeeding  month.  Now  as  the 
penalty  for  the  first  offence  was  imprisonment  for  a  term  not 
exceeding  three  months,  and  for  the  second  not  exceeding  six, 
at  the  discretion  of  two  justices,  it  was  usual  with  these  justi- 
ces to  commit  them  for  a  few  days  for  the  first  and  second 
offences,  not  out  of  tenderness,  but  in  order  to  subject  them 
more  speedily  to  the  penalty  of  transportation  for  the  third. 

An  indictment  was  drawn  up  against  the  above  named 
eight  persons,  stating  that  they  had  been  at  an  unlawful  meet- 
ing three  sundry  times,  at  specified  places.  This  indictment 
having  been  delivered  to  the  grand  jury,  they  could  not  agree 
in  their  verdict ;  for  there  were  some  whose  consciences  would 
not  permit  them  to  be  accessory  to  such  a  shameful  work  of 
persecution,  and  they  ignored  the  bill.  Now,  although  this 
was  a  legal  verdict,  and  the  court  had  no  right  to  reject  it, 
yet  the  judges  were  so  inured  to  surmount  every  barrier 
of  justice,  in  order  to  gratify  themselves  in  persecuting  an 


HISTORY  OF  FRIENDS. 


241 


innocent  people,  that  instead  of  accepting  the  grand  jury's 
verdict,  Judge  Bridgman  addressed  them  as  follows  :  "  My 
masters,  what  do  you  mean  to  do  ?  Will  you  make  a  nose 
of  wax  of  the  law,  and  suffer  the  law  to  be  baffled  ?  Those 
that  think  to  deceive  the  law,  the  law  will  deceive  them. 
Why  don't  you  find  a  true  bill  ?" 

With  these  instructions  they  retired  again,  and  brought  in 
a  bill  against  the  prisoners.  Then  four  of  their  number  were 
called  to  the  bar,  and  when  the  clerk  asked  whether  they 
were  guilty  or  not  guilty,  they  replied,  they  were  not  guilty, 
having  transgressed  no  just  law. 

"  But,"  said  the  judge,  "  you  have  transgressed  this  law 
(holding  the  conventicle  act  in  his  hand),  and  you  have  been 
twice  convicted  already  on  record,  and  if  ye  are  found  guilty 
by  the  jury  this  time,  I  must  pass  the  sentence  of  transporta- 
tion upon  you.  Now,  therefore,  ye  shall  see  we  do  not 
desire  to  strain  the  law  to  the  highest  severity  ;  neither  do  I 
believe  that  it  was  the  aim  of  law-makers  to  be  severe,  but 
for  conforming.  If  ye  will  promise  that  ye  will  not  go,  or  be 
at  any  more  such  meetings,  I  will  acquit  you  for  what  is 
passed  ;  this  favor  ye  may  receive  before  the  charge  is  deli- 
vered to  the  jury  ;  but  afterward  I  cannot  do  it.  And  know, 
also,  if  the  jury,  for  want  of  punctual  evidence,  should  not 
find  you  guilty,  yet  if  ye  are  taken  again,  ye  will  be  in  the 
same  situation  as  at  present.  What  say  you  ?  Will  ye 
promise  to  meet  no  more?" 

"  We  can  promise  no  such  thing,"  replied  the  prisoners. 

The  jury  was  then  sworn,  and  witnesses  examined,  who 
deposed  that  they  found  those  persons  assembled,  more  than 
five  together,  at  certain  times  and  places,  but  they  neither 
heard  any  of  them  speak,  nor  saw  anything  out  of  order. 
The  judge,  in  summing  up  the  evidence  and  charging  the 
jury,  said :  "You  are  not  to  expect  plain,  punctual  evidence  of 
anything  said  or  done,  a  bare  proof  of  their  being  met  for  wor- 
ship in  their  own  manner,  not  being  according  to  the  liturgy 
and  practice  of  the  Church  of  England,  is  sufficient  for  their 

conviction.    'Tis  not  your  business  to  enter  into  the  mean- 
16 


242 


HISTORY  OF  FRIENDS. 


ing  of  the  law,  but  simply  to  determine  the  fact."  The  jury, 
with  these  instructions,  left  the  court,  and  returned  with  a 
verdict  of  guilty.  The  judge  ordered  the  prisoners  to  rise, 
and  read  the  following  sentence  :  "  You  shall  be  transported 
beyond  the  seas  to  the  island  of  Barbadoes,  and  there  remain 
for  seven  years." 

The  other  four  were  placed  at  the  bar,  and  condemned  to 
be  transported  to  Jamaica.  When  the  sentence  was  pro- 
nounced, the  prisoners  said  :  "  We  have  transgressed  no  law 
of  God,  nor  wronged  any  man." 

Three  other  prisoners  were  arraigned  for  trial,  among 
whom  was  John  Reynolds,  who,  according  to  the  testimony 
of  the  witnesses,  had  been  within  a  yard  of  the  door  of  the 
meeting-house,  with  his  face  from  it.  As  applicable  to  his 
situation,  and  to  induce  the  jury  to  bring  him  in  guilty,  the 
judge  illustrated  his  case  in  the  following  manner:  "  Sup- 
pose a  man  be  killed  in  a  house,  and  nobody  saw  him  killed, 
but  a  man  is  met  coming  out  of  the  house  with  a  bloody 
knife  in  his  hand,  it  is  a  very  probable  evidence  that  he  is 
guilty  of  murder.  So,  though  the  witnesses  do  not  say  that 
they  saw  him  actually  in  the  meeting,  yet  they  swore  he  was 
within  a  yard  of  the  door,  with  his  face  from  the  place  where 
they  usually  met,  and  twice  before  has  he  been  taken  and 
convicted  upon  record.  I  now  leave  it  with  you  to  draw  the 
inference." 

The  jury  returned  with  a  verdict  of  "  guilty,"  against  the 
three  ;  but  "  not  guilty,"  in  the  case  of  Reynolds.  The  con- 
demned were  then  brought  to  the  bar,  and  the  judge  asked 
them  what  they  could  say  why  judgment  of  transportation 
should  not  be  passed  upon  them. 

"  We  are  innocent,"  said  the  prisoners,  "  and  have  not 
offended  any  just  law  of  God  or  man,  to  deserve  that  sen- 
tence ;  we  leave  it  to  the  witness  of  God  in  thy  or  your  con- 
sciences." 

"  You  have  done  contrary  to  the  conventicle  act,"  replied 
the  judge,  "which  was  made  by  the  king  and  Parliament, 


HISTORY  OF  FRIENDS. 


243 


and  executed  by  us  their  subordinate  ministers;  if  it  be  not 
righteous  and  just,  we  must  answer  for  that." 

One  of  the  prisoners  said,  "  If  I  have  transgressed  any  just 
law,  let  me  suffer;  and  if  not,  he  that  judgeth  for  God  will 
not  condemn  me." 

"  Hear  your  sentence,"  exclaimed  Judge  Bridgman.  "  You 
shall  be  transported  beyond  the  seas,  to  the  island  of  Jamaica, 
being  one  of  his  Majesty's  foreign  plantations,  there  to  remain 
seven  years.  Now  I  have  this  one  thing  to  acquaint  you 
with  :  if  you,  or  either  of  you,  will  pay  down  here  to  the 
court  an  hundred  pounds,  before  the  court  is  adjourned,  all 
of  you  shall  be  acquitted  and  set  at  liberty." 

But  they  unanimously  answered  "  No,"  and  pursuant  to 
the  sentence,  the  jailor,  by  the  sheriff's  order,  applied  to 
Thomas  May,  captain  of  the  ship  Anne,  and  contracted  with 
him  to  carry  them  to  Barbadoes  for  five  pounds  a-piece,  and 
those  to  Jamaica  for  six  pounds  ;  at  the  same  time  informing 
the  captain  that  they  were  freemen.  When  they  were  taken 
on  board  the  ship,  the  captain  saw  they  were  under  com- 
pulsion and  refused  to  receive  them,  as  his  contract  was  to 
carry  freemen  and  no  others.  The  disappointed  jailor  im- 
mediately went  to  the  secretary  of  state,  and  made  oalh  that 
he  had  contracted  with  Thomas  May  for  the  prisoners'  pas- 
sage, as  persons  convicted  by  the  conventicle  act.  May  was 
sent  for,  and  although  he  had  witnesses  to  disprove  the  oath 
of  the  jailor,  yet  the  secretary  would  not  hear  their  evidence ; 
and  made  the  captain,  against  his  will,  carry  the  prisoners  to 
the  specified  placi  s.  They  were  put  on  board,  but  sent  back 
to  shore  several  times,  between  London  and  Gravesend ;  it 
being  very  remarkable,  that  although  many  other  vessels 
passed  them  going  down  the  river,  this  ship  could  not,  on 
account  of  contrary  winds  and  stormy  weather,  proceed 
to  sea.  Not  only  the  captain,  but  his  men,  became 
very  uneasy  and  said  they  would  leave  the  ship,  if  the 
prisoners  were  not  set  on  shore ;  for  they  believed  Heaven 
was  against  them,  and  if  they  went  to  sea  all  would  be 
tost 


244 


HISTORY  OF  FRIENDS. 


After  cruising  along  the  shore  for  nearly  two  months,  he 
finally  dismissed  them  at  Deal,  with  a  certificate,  stating  that 
they  had  not  run  away,  but  were  freely  set  on  shore ;  and 
among  the  reasons  given  for  his  conduct,  the  captain  said, 
"  Seeing  the  great  adversities  they  had  met  with,  I  concluded 
that  the  hand  of  God  was  against  me ;  and,  therefore,  I  durst 
not  go  off  with  these  prisoners,  because  I  found  them  to  be 
honest  men,  who  did  not  deserve  banishment.  And  also 
there  is  a  law  extant,  that  no  Englishman  shall  be  transported 
against  his  will ;  and  my  men  refused  to  proceed  on  the 
voyage,  if  I  did  not  set  the  prisoners  on  shore." 

On  board  the  Anne  was  one  man  who  had  been  very 
officious  in  getting  them  on  board,  and  desirous  of  detaining 
them  with  a  design,  it  was  thought,  of  selling  them  on  the 
islands.  This  Manning  (for  such  was  his  name)  entered  a 
complaint  with  the  deputy  or  principal  officer  at  Deal,  that 
these  prisoners  had  ran  away  from  the  ship ;  but  when  they 
were  arrested,  the  captain's  certificate  was  produced  and  they 
were  set  at  libety. 

They  returned  home,  and  by  letter  acquainted  the  king  and 
council  of  the  whole  proceedings  ;  which  letter  was  read  at 
the  council  board,  who  by  an  order  committed  them  to 
prison,  until  means  of  transporting  them  by  some  ship  could 
be  found ;  and  here  they  remained  until  released  by  the 
king's  letters  patent,  after  an  imprisonment  of  more  than 
seven  years.  On  their  return  to  prison,  they  found  twenty- 
one  more  of  their  friends  in  imprisonment;  who,  at  the 
quarter  sessions  of  Hertford,  in  the  tenth  month  [October], 
were  condemned  to  banishment,  under  which  sentence  most 
of  them  were  kept  in  close  confinement  until  released  by 
letters  patent,  granted  by  the  king  in  1672. 


CHAPTER  XXI. 


During  the  three  last  months  of  this  year,  many  were  con- 
demned to  transportation,  among  whom  were  several  women, 
and  although  their  trials  deserve  particular  notice,  yet  we 
have  only  space  sufficient  to  take  a  cursory  glance  at  their 
sufferings. 

On  the  thirteenth  of  the  tenth  month  [October],  the  Ses- 
sions began  at  Hicks  Hall,  before  Sir  John  Robinson,  and  a 
bill  of  indictment  was  preferred  against  sixteen  members  of 
Friends,  for  the  third  offence  of  the  conventicle  act.  The 
jury  returned  a  verdict  of  not  guilty,  but  the  judge  forced 
them  to  retire  again,  and  bring  in  that  of  guilty.  How  hard 
this  was  to  accomplish  appears  from  the  confession  of  one  of 
the  jurymen,  who  afterwards  published  a  small  book  entitled, 
"  The  Wounded  Heart,  or  the  Juryman's  offences."  Twelve 
of  them  received  sentence  of  transportation,  amongst  whom 
was  a  young  woman  named  Hannah  Trigg,  whose  treat- 
ment was  unusually  tyrannical,  and  contrary  even  to  this 
severe  law ;  for  being  asked  why  sentence  should  not  be 
passed  upon  her,  she  replied,  "  I  am  not  yet  sixteen  years 
old." 

"  You  tell  a  lie,"  said  one  of  the  justices,  "  and  I  was 
always  told  the  Quakers  never  lied." 

And  although  a  certificate  of  her  birth  signed  by  two 
female  witnesses,  asserted  that  she  was  born  the  twentieth 
day  of  the  eighth  month  [August],  1649,  yet  the  justices  who 
were  intent  on  multiplying  convicts,  arbitrarily  rejected  this 
proof,  appearing  determined  to  surmount  all  the  legal  objec- 
tions by  which  she  might  escape  the  designed  punishment. 
The  sentence  of  banishment  was  passed  on  this  innocent 


246 


HISTORY  OF  FRIENDS. 


girl — but  she  grew  sick,  and  died  in  Newgate  prison ;  and 
what  was  most  barbarous  on  the  part  of  her  persecutors,  they 
did  not  permit  their  unfeeling  humanity  to  cease  with  her  life, 
but  extended  it  to  her  dead  body,  by  debarring  her  relations 
from  the  consolation  of  paying  their  last  mournful  tribute  of 
affection,  by  interring  her  in  a  respectful  and  suitable  man- 
ner. They  most  shamefully  buried  her  in  a  place  specially 
devoted  to  murderers  and  to  felons,  and  to  others  who  die 
before  their  term  of  imprisonment  had  expired. 

At  the  same  time  the  sentence  of  banishment  was  pro- 
nounced against  twelve  other  persons,  among  whom  were 
four  married  women,  who  were,  after  eleven  months'  impri- 
sonment in  Bridewell,  discharged.  In  pronouncing  their 
sentence,  the  judge  ordered  part  of  them  to  be  taken  to  His- 
paniola,  when  some  of  the  people  informed  him  that  it  did 
not  now  belong  to  England.  He  also  made  another  mistake 
during  the  trial,  by  accusing  the  prisoners  of  having  trans- 
gressed the  laws  of  the  Commonwealth,  forgetting  that 
Charles  the  Second  was  now  king  of  England- — showing 
the  ignorance  and  recklessness  of  some  of  these  judges. 

On  the  twenty-first  of  this  month,  the  mayor,  with  the 
sheriffs  and  Alderman  Brown,  went  to  the  meeting  at  the 
Bull  and  Mouth,  and  after  closing  all  the  doors,  arrested 
about  one  hundred  and  sixty  persons,  and  sent  (hem  to  New- 
gate for  four  days,  where  they  were  all  crowded  into  a  small 
room,  without  respect  to  age  or  sex.  On  the  twenty-eighth, 
one  hundred  and  seventy-five  were  sent  to  prison,  privately, 
the  magistrates  being  ashamed  to  expose  their  unrelenting 
severity  to  the  public  eye.  On  the  fourth  of  the  ninth  month 
[September],  two  hundred  and  thirty  more  were  also  com- 
mitted to  Newgate.  The  prisons  were  crowded  to  overflow- 
ing, and  on  the  seventh  of  the  ninth  month  [September],  at 
the  sessions  of  Old  Bailey,  Judge  Keeley  proceeded  to  the 
trial  of  those  who  were  brought  to  the  court  for  the  third 
offence.  In  his  charge  to  the  grand  jury  he  used  the  follow- 
ing language  ; 

"  The  Quakers  teach  dangerous  principles  :  this  for  one  : 


HISTORY  OF  FRIENDS. 


247 


that  it  is  not  lawful  to  take  an  oath.  You  must  not  believe 
that  their  leaders  believe  this  doctrine,  only  they  persuade 
these  poor  ignorant  souls  that  they  do ;  but  they  have  an  in- 
terest to  carry  on  against  the  government,  and  for  that  reason 
they  will  not  swear  subjection  to  it;  and  their  end  is  rebellion 
and  blood.  You  may  easily  know  that  they  do  not  believe 
themselves  what  they  say,  when  they  tell  you  it  is  not  lawful 
to  take  an  oath,  if  you  look  into  the  Scripture  ;  the  text 
(Matt,  v.)  where  our  Saviour  saith,  Swear  not  at  all,  will 
clear  itself  of  such  a  meaning  as  forbids  swearing,  if  you 
look  but  into  ihe  next  words,  where  it  is  said,  Let  your  com- 
munication be  yea,  yea ;  nay,  nay ;  and  it  is  said  an  oath  is 
an  end  of  all  strife.  This  for  the  New  Testament.  And  the 
Old  is  positive  for  swearing ;  and  they  that  deny  swearing, 
deny  God  of  a  special  part  of  his  worship. 

"  They  pretend,  in  their  scribbles,  that  the  Conventicle  Act 
doth  not  concern  them,  but  such  as,  under  pretence  of  wor- 
shipping God,  do  in  their  meetings  conspire  against  the  go- 
vernment. This  is  a  mistake :  for  if  they  should  conspire, 
/they  would  then  be  guilty  of  treason,  and  we  should  try 
them  by  other  laws ;  but  this  act  is  against  meetings,  to  pre- 
vent them  from  forming  a  conspiracy  ;  for  they  meet  to  con- 
sult, to  know  their  number,  and  to  hold  correspondence  with 
one  another,  so  that  they  may,  in  a  short  time,  be  up  in  # 
arms. 

"  I  had  the  honor  to  serve  the  king  at  York,  upon  the  trial 
of  those  wicked  plotters,  and  we  found  those  plots  were 
hatched  and  carried  on  in  these  meetings,  and  we  hanged 
four  or  five  of  the  speakers  or  praters,  whom  we  found  to 
be  chief  leaders  of  that  rebellion.    I  warrant  you  their  lead- 
ers will  keep  themselves  clear  of  the  third  offence  :  we  shall 
not  take  them.    If  we  could  catch  their  leaders,  we  should 
try  them  by  some  other  law,  which,  if  executed,  will  deprive 
them  of  life.    This  is  a  merciful  law ;  it  takes  not  away 
their  estales ;  it  leaves  them  entire,  only  banishing  them 
for  seven  years  if  they  will  not  pay  one  hundred  pounds ; 
and  this  is  not  for  worshipping  God  according  to  their  con- 


248 


HISTORY  OF  FRIENDS. 


sciences,  for  that  they  may  do  in  their  families,  but  forsooth 
they  will  not  do  it,  but  must  have  thirty,  forty,  or  an  hundred 
others  to  contrive  their  designs." 

No  doubt  Judge  Keeley  imagined  the  bench  was  a  privi- 
leged place  for  him  to  utter  falsehoods  in,  and  that  his  office 
and  power  exempted  him  from  detection.  He  had  a  peculiar 
inexpressible  manner  of  misrepresenting  facts,  in  order  to 
deprive  people  of  their  just  rights;  and  to  add  public  odium 
to  exorbitant  severity,  he  not  only  punished  with  the  utmost 
rigor  of  this  unrighteous  law,  but  would  bring  aggravating 
accusations  against  the  prisoners,  without  the  least  regard  to 
truth.  He  intended  to  proceed  immediately  to  the  trial  of 
some  of  them ;  but  on  calling  one  of  the  prisoners  to  the 
bar,  he  proved  conclusively  to  the  jury  that  he  was  not 
present  at  the  meeting  of  Friends  held  at  the  Bull  and 
Mouth.  The  judge  was  disappointed,  and  immediately  dis- 
charged the  jury,  at  the  same  time  issuing  orders  for  the 
jailor  of  Newgate,  the  marshal  and  his  posse,  to  attend  all 
the  meetings  of  Friends,  and  be  prepared  to  give  evidence 
against  them  at  the  next  sessions. 

Thus  the  magistrates  and  judges  continued  with  unrelent- 
ing severity  to  try,  imprison,  and  condemn  to  banishment,  the 
innocent  members  of  this  Society.  An  account  published 
at  this  time  states  that  more  than  six  hundred  were  confined 
*  in  prisons  in  different  parts  of  the  country;  two  hundred 
were  sentenced  to  banishment  in  this  and  the  succeeding 
year,  of  whom  about  one  hundred  and  fifty  were  condemned 
at  the  Old  Bailey  and  Hick's  Hall ;  and  what  is  most  re- 
markable, we  find  out  of  this  large  number,  only  seventeen 
were  actually  transported,  which  was  not  owing  to  any  re- 
laxation of  severity  on  the  part  of  government  or  its  subor- 
dinate magistrates,  but  the  difficulty  they  met  with  in  pro- 
curing vessels. 

Whilst  Josiah  Cole  was  in  'prison  in  London,  he  wrote 
several  letters  to  his  friends,  exhorting  them  to  constancy  and 
faithfulness  amid  their  many  trials  and  sufferings.  It  was  a 
time  of  wretchedness.    Those  who  suffered  in  the  name  of 


HISTORY  OF  FRIENDS. 


249 


the  Lord,  continued  honest,  upright,  straightforward,  in  their 
course  ;  while  others  did  not  neglect  to  petition  the  king  to 
put  an  end  to  the  persecution,  for  God  would  not  let  his 
people  suffer  always.  Among  these  was  William  Bailey, 
who  wrote  to  the  king  and  Parliament  a  very  strong  letter, 
warning  them  to  beware  of  the  course  they  were  pursuing, 
or  the  vengeance  of  God  would  fall  heavily  upon  them.  He 
concluded  his  somewhat  lengthy  letter  with  the  following 
paragraph : 

"  And  let  me  tell  you  again,  that  by  these,  your  unreason- 
able and  unjust  dealings,  the  understandings  of  thousands  are 
the  more  opened,  and  the  tender,  sober  part  or  principle  in 
them,  doth  feel  the  weight  and  burden  of  this  grievousness, 
which  you  have  prescribed  and  do  so  eagerly  pursue  to  the 
imprisonment  until  death  of  many  innocent  and  free-born 
people  of  this  nation.  And  your  unnatural,  cruel  sentence  of 
banishment,  to  separate  husbands  and  wives,  and  every  tie 
of  tenderness !  Oh  !  how  do  you  rend  the  bowels  of  the  meek 
of  the  earth,  whom  God  hath  blessed  ?  What  is  become  of 
all  your  promises  of  liberty  for  tender  consciences  ?  God's 
curse  and  vengeance  will  come  upon  you,  and  his  plagues  will 
pursue  you  to  destruction,  if  you  proceed  in  this  work  ;  and 
your  wives  shall  be  widows,  and  your  children  fatherless  ;  the 
Lord  hath  spoken  it.  If  you  had  the  hearts  of  men,  or  of 
flesh,  ye  would  be  afraid,  and  blush  at  the  very  thought ;  my 
heart  and  soul  melts  within  me,  and  I  am  bowed  down  in 
my  spirit  to  think  of  the  hardness  of  your  hearts.  Ye  are  and 
have  been  warned  again  and  again  by  the  faithful  messen- 
gers and  servants  of  the  Lord,  in  love  to  your  souls  ;  and  you 
are  left  without  excuse,  if  never  words  more  should  be  men- 
tioned to  you,  by  which  ye  might  perceive  how  the  Lord 
doth  strive  with  you,  that  ye  might  repent,  and  be  saved  from 
the  wrath  to  come,  though  some  of  you  feel  little  of  it  in  your 
own  consciences ;  but  his  spirit  will  not  always  strive  with  you. 
If  you  are  resolved  to  go  on,  you  will  be  wholly  given  up, 
and  exceedingly  hardened,  and  grow  desperate  in  cruelty  and 
oppression  against  God,  and  his  truth  and  people,  till  the 


250 


HISTORY  OF  FRIENDS. 


whole  earth  is  filled  with  violence  ;  and  then,  as  true  as  God 
liveth,  will  ihe  flood  come  upon  you,  and  ye  shall  fall  after 
the  manner  of  Egypt,  and  the  weight  of  the  dreadful  judg- 
ment, due  for  all  your  abominations  and  cruelties,  shall  sink 
you  down  into  the  pit  that  is  bottomless." 

Others  were  engaged  in  bearing  testimony  against  perse- 
cution by  their  epistles,  remonstrances  and  prophetic  warn- 
ings, addressed  to  the  king  and  Parliament ;  and  yet,  what  was 
remarkable,  amongst  the  great  number  condemned  to  ban- 
ishment, not  one  of  these  eminent  and  active  members  was 
included,  although  they  never  sought  to  escape  by  subterfuge, 
but  continued,  when  at  liberty,  to  be  an  example  to  their 
brethren  in  their  regular  attendance  of  meetings.  Two  of 
their  prophetic  warnings  are  too  remarkable  to  be  passed 
over  unnoticed.  The  first  is  extracted  from  a  publication  of 
George  Fox,  Jr.,  which  was  printed  in  1661,  in  which  he  la- 
mented over  England  on  account  of  the  judgments  that  were 
coming  upon  her  inhabitants  for  their  wickedness  and  persecu- 
tions ;  he  said,  "  The  Lord  had  spoken  in  him  concerning  the 
inhabitants."  "  The  people  are  too  many,  I  will  thin  them, 
I  will  thin  them  !"  Further,  "  that  an  overflowing  scourge, 
yea,  even  a  great  scourge,  yea,  even  a  great  and  terrible  judg- 
ment will  come  upon  the  land,  and  many  in  it  will  fall  and 
be  taken  away." 

The  next  is  a  short  admonitory  caution  from  George  Bishop, 
of  Bristol.  He  said  to  the  king  and  both  houses  of  Parlia- 
ment,— "  Meddle  not  with  my  people,  because  of  their  con- 
science to  me,  and  banish  them  not  out  of  the  nation  b  ecause 
of  their  conscience ;  for  if  you  do,  I  will  send  my  plagues 
upon  you,  and  you  shall  know  that  I  am  the  Lord. 

"  Written  in  obedience  to  the  Lord,  by  his  servant." 

Yet  while  these  severe  measures  were  rigorously  executed, 
for  forcing  uniformity  in  religious  matters,  true  religion  was 
never  more  neglected  than  it  was  by  the  ruling  party.  The 
manners  and  habits  of  the  age  were,  to  a  scandalous  degree, 
corrupt  and  immoral.  Through  the  example  of  their  supe- 
riors, and  the  pliant  doctrine  of  their  teachers,  adapted  to 


HISTORY  OF  FRIENDS. 


251 


flatter  the  great,  and  generally  more  abusive  of  non-conformity 
than  vice,  "the  common  people  [says  Neale]  gave  them- 
selves up  to  drunkenness,  profane  swearing,  gaming,  lewd- 
ness, and  all  kinds  of  debauchery,  which  brought  down  the 
judgment  of  Heaven  upon  the  nation." 

The  Society  of  Friends  looked  upon  the  succeeding  ca- 
lamities which  befel  the  nation,  as  divine  judgments  inflict- 
ed upon  a  sinful  and  persecuting  generation ;  although  the 
secrets  of  the  Almighty  are  deep  and  wondrous,  and  his 
ways  above  the  investigation  of  human  wisdom,  yet  we  ihink 
scripture  warrants  us  in  considering  national  calamities  in 
this  light,  when  national  corruption  arrives  at  such  a  degree 
as  to  need  some  check,  in  order  to  show  the  brink  of  ruin  on 
which  the  nation  stands. 

The  first  of  these  evils  was  a  war  with  the  Dutch ;  the 
wanton  and  unjust  policy  commenced  by  the  English  Court, 
and  promoted  by  the  selfishness  of  France,  cost  the  nation  a 
great  amount  of  moriey,  besides  the  loss  of  thousands  of 
lives  on  both  sides,  without  the  least  advantage  to  either 
country. 

The  next  general  calamity  which  befel  the  nation,  had 
more  the  appearance  of  a  divine  visitation  on  account  of  the 
transgressions  of  the  people.  It  was  the  plague,  which  spread 
throughout  England  in  16b"5.  Neale  says,  "  It  was  preceded 
by  an  unusual  drought ;  the  meadows  were  parched,  and 
burnt  up  like  the  highways,  insomuch,  that  there  was  no 
food  for  the  cattle,  which  occasioned  first  a  murrain  among 
them,  and  then  a  general  contagion  among  the  human  spe- 
cies, which  increased  in  the  city  and  suburbs  of  London,  till 
eight  thousand  or  upwards  died  in  a  week.  The  wealthy 
inhabitants  fled  into  the  remoter  counties  ;  but  the  calamities 
of  those  who  stayed  behind,  and  of  the  poorer  sort,  are  not 
easily  described."  All  trade  was  entirely  stopped.  Inter- 
course between  London  and  the  country  was  much  inter- 
rupted. 

The  terrible  disease  walked  the  streets,  and  pointed  out 
with  its  contaminated  finger  the  victims  of  Death.  With 


252 


HISTORY  OF  FRIENDS. 


the  grasp  of  an  invisible  Hercules,  its  almighty  hand  came 
down  upon  the  hearts  of  men,  crushing  out  the  very  spark 
of  life,  ere  people  were  well  aware  their  friends  were  in  dan- 
ger. Then  came  the  sound  and  sigh  of  wo.  The  anvil 
ceased  to  echo  forth  its  clang,  the  sledge  was  unlifted,  the  bel- 
lows breathed  not,  the  fire  of  the  furnace  burnt  out.  The 
saw,  the  plane  and  the  hammer  grew  still.  Merchants  shut 
up  their  stores,  and  walked  home  to  die.  No  sound  came 
upon  the  ear,  save  the  clink  of  the  hammer  or  the  grating  of 
the  saw,  as  the  undertaker  hastily  threw  together  the  last  nar- 
row withdrawing-room  of  poor  mortality.  Everything  seem- 
ed to  partake  of  the  general  terror.  Grass  was  growing  in 
the  most  populous  streets,  and  where  once  was  the  busy 
hum  of  men,  now  became  a  scene  of  solitude,  silence  and 
gloom.  Yet  there  were  roads  on  which  the  grass  did  not 
spring  up — they  led  to  the  graveyards. 

It  was  certainly  an  awful  visitation,  sufficient  one  would 
think  to  rouse  the  most  inconsiderate  to  serious  thoughtful- 
ness,  when  they  viewed  the  examples  of  mortality  which 
were  daily  multiplying  before  their  eyes,  and  uncertain  what 
hour  they  would  be  called  upon  to  give  up  their  stewardship ; 
but  they  were  unawed  by  these  symptoms  of  Divine  displea- 
sure, and  not  in  the  least  relenting  their  persecutions,  they 
proceeded  in  their  conduct  by  increasing  the  number  of  pri- 
soners and  exiles,  as  if  nothing  extraordinary  had  taken 
place. 


CHAPTER  XXII. 


In  the  fourlh  month  [April]  of  this  year,  twelve  more 
were  sentenced  to  transportation,  and  seven  others 
1665.  were  taken  from  Newgate  to  Gravesend,  and  in  com- 
pany with  eight  others  whom  they  met  at  that  place, 
were  put  on  ship-board  to  be  transported  to  the  plantations. 

On  the  eighteenth  and  twenty-second  of  the  next  month, 
thirty-four  were  sentenced  to  Jamaica,  and  five  to  Bridewell. 
Those  who  were  tried  on  the  eighteenth,  were  sentenced  by 
Judge  Wharton,  and  those  on  the  twenty-second  by  Judge 
Windham,  who  said  to  one  of  the  female  prisoners:  "  Anne 
Blow,  I  would  show  you  as  much  favor  as  the  court  will 
allow  you,  if  you  will  say  you  will  not  attend  the  seditious 
meetings  at  the  Bull  and  Mouth."  She  answered  :  "  Would'st 
thou  have  me  sin  against  that  of  God  in  my  own  conscience? 
If  I  were  set  at  liberty  to-day,  and  the  Lord  required  it  of 
me,  I  would  go  to  the  Bull  and  Mouth  to-morrow."  Con- 
cerning another  of  the  prisoners,  John  Gibson,  the  same 
judge  addressed  the  jury  in  the  following  manner :  "  Gentle- 
men, although  it  is  true,  as  this  Gibson  saith,  that  it  cannot 
be  proved  that  they  were  doing  any  evil  at  the  Bull  and 
Mouth;  yet  it  was  an  offence  for  them  to  be  met  there, 
because  in  process  of  time  there  might  be  evil  done  at  such 
meetings;  therefore,  this  law  was  made  to  prevent  them." 
It  was  in  this  way  they  undertook  to  cloak  their  inhuman 
actions. 

At  the  next  sessions  of  Old  Bailey,  four  more  were  con- 
demned to  transportation,  under  which  sentence  one  hundred 
and  twenty  persons  still  remained  in  Newgate,  the  sheriff 
not  knowing  how  to  get  rid  of  them ;  for  the  masters  of 


254 


HISTORY  OF  FRIENDS. 


ships,  persuaded  of  the  men's  innocence,  refused  to  carry 
them ;  and  the  increasing  pestilence  confirmed  them  in  their 
refusal,  for  they  looked  upon  it,  like  many  others,  as  a  judg- 
ment sent  upon  the  nation  for  its  persecuting  laws.  To  re- 
medy this  difficulty,  an  embargo  was  laid  on  all  merchant- 
men, with  an  order  that  no  ship  should  go  down  the  river 
without  a  pass  from  the  admiral ;  and  this  would  be  given 
to  no  captain  sailing  to  any  West  Indies'  port,  but  on  con- 
dition of  his  carrying  some  of  the  transported  prisoners. 
Remonstrances  of  the  illegality  of  forcing  Englishmen  out 
of  their  native  country,  were  in  vain.  After  some  trouble, 
they  at  last  found  a  man  to  suit  their  purpose  ;  his  name  was 
Fudge;  and  whilst  making  arrangements  with  him,  he  said: 
u  I  will  not  stick  to  transport  my  nearest  relations."  "With 
this  man  the  sheriffs  agreed  to  take  the  prisoners  to  Jamaica, 
and  in  a  few  days  fifty-five  were  put  in  a  barge  near  New- 
gate, and  carried  down  the  river  to  the  ship,  which  was 
lying  at  Bugby's-hole,  a  short  distance  below  Greenwich. 
When  they  came  to  the  ship's  side,  the  master  being  absent, 
the  seamen  refused  to  assist  in  forcing  them  on  board,  and 
the  prisoners  were  unwilling  to  be  active  in  their  own  trans- 
portation. The  turnkey  and  officers  said  that  they  were  the 
king's  goods,  and  the  sailors  ought  to  assist  in  placing  them 
on  board  the  ship ;  but  the  mariners  were  inflexible,  and 
sternly  refused  to  lend  the  least  aid.  At  length,  with  much 
difficulty,  they  got  four  on  board ;  and  wearied  with  their 
task,  they  returned  with  the  rest  to  Newgate.  In  about  two 
weeks,  they  were  again  taken  to  the  ship,  and  soldiers  were 
sent  from  the  Tower  to  assist  the  prison  officers  in  placing 
them  on  the  ship's  deck.  Many  of  the  prisoners'  friends  ac- 
companied them  in  other  boats,  though  the  soldiers  threat- 
ened to  sink  them  if  they  did  not  leave.  When  they  arrived 
at  the  ship,  the  commander  of  the  soldiers  called  on  the  sea- 
men to  assist,  but  few  of  them  regarded  his  summons.  The 
soldiers  then  went  to  work,  and  after  using  the  most  severe 
treatment,  they  succeeded  in  accomplishing  their  task,  after 
an  hour's  hard  work,  placing  thirty-seven  men  and  eighteen 


HISTORY  OF  FRIENDS. 


255 


women  between  two  decks  of  the  ship.  The  captain  was 
arrested  for  debt,  and  cast  into  prison,  and  it  was  nearly 
seven  months  before  they  reached  the  Land's  End  :  in  the 
intermediate  time,  the  pestilence  spread  in  the  ship,  and 
caused  the  death  of  twenty-seven  of  the  prisoners.  Another 
captain  was  procured,  and  on  the  twenty-third  of  the  second 
month  [February],  of  the  following  year,  the  vessel  sailed 
from  Plymouth,  and  was  the  next  day  taken  by  a  Dutch  pri- 
vateer, off  the  Land's  End,  and  carried  to  Hoorn,  in  North 
Holland.  When  the  commissioners  of  the  Dutch  admiralty 
were  informed  that  they  would  not  be  exchanged  as  prison- 
ers of  war,  they  set  them  at  liberty,  with  a  passport,  and  a 
certificate,  stating  "  that  they  had  not  made  their  escape,  but . 
were  sent  back  by  them."  From  Hoorn  they  went  to  Am- 
sterdam, where  they  met  with  a  kind  reception  from  their 
friends,  who  provided  them  with  lodging  and  clothes,  their 
own  having  been  mostly  taken  from  them  by  the  crew  of 
the  privateer.  All  except  one  (who  was  a  native  of  Hol- 
land) returned  to  England;  thus  the  hand  of  Divine  Provi- 
dence frustrated  the  design  of  their  persecutors. 

The  same  week  that  these  fifty-five  persons  were  put  on 
ship-board,  the  bills  of  mortality  in  London  amounted  to 
upward  of  three  thousand  ;  in  the  next,  to  four  thousand  and 
thirty,  and  went  on  increasing,  until  the  ninth  month  [Sep- 
tember], when  they  numbered  over  seven  thousand  weekly. 

It  is  said  during  the  height  of  the  pestilence,  the  king 
asked  one  of  his  courtiers,  "  Whether  any  Quakers  died  of 
the  plague  ?"  When  the  courtier  replied  in  the  affirmative, 
the  king  said  it  could  not  be  looked  upon  as  a  judgment 
against  the  persecutors ;  but  his  chaplain  could  have  told  him 
the  words  of  Solomon,  "  There  is  an  event  to  the  righteous 
and  to  the  wicked  ;"  or,  of  the  saying  of  Job,  "  He  destroy- 
eth  the  perfect  and  the  wicked,"  which  would  no  doubt  have 
shown  him  the  error  in  his  conclusion. 

It  is  natural  to  suppose  that  a  contagion  which  spread 
through  all  the  city  with  unabated  violence,  would  soon 
infect  the  jails  and  prisons,  which  are  at  all  times  liable  to 


256 


HISTORY  OF  FRIENDS. 


infection,  on  account  of  the  numbers  crowded  together  and 
breathing  the  polluted  air  of  close,  damp,  and  filthy  rooms. 
In  Newgate  fifty-two  fell  victims  to  this  contagion,  twenty- 
two  of  whom  had  been  tried  and  sentenced  to  transportation. 
In  opposition  to  every  feeling  of  humanity,  they  continued 
to  crowd  the  infectious  jails  with  fresh  prisoners.  On  the 
ninth  of  the  eighth  month  [August],  Sir  John  Robinson, 
Lieutenant  of  the  Tower,  sent  a  body  of  soldiers  to  break  up 
the  meeting  at  the  Peel  ;  they  entered  in  their  usual  hostile 
manner,  and  the  soldiers  took  thirty-two  of  them  to  Newgate 
without  the  least  regard  to  the  condition  of  that  prison.  In 
the  same  month,  eighteen  others  were  committed  to  the  Gate- 
house, Westminster,  by  warrants  from  the  Duke  of  Albe- 
marle, four  of  whom  died  of  the  plague. 

Among  the  great  numbers  who  laid  down  their  lives  in 
prison  in  the  course  of  this  year,  was  Samuel  Fisher,  who 
was  a  prisoner  in  various  jails,  during  the  last  four  years  of 
his  life.  In  1661  he  was  several  months  a  prisoner  at  the 
Gatehouse,  in  Westminster ;  soon  after  his  release  he  was 
illegally  apprehended,  as  before  related,  sent  to  Bridewell, 
and  after  some  time  brought  to  Guildhall,  where,  refusing  to 
take  the  oath  of  allegiance,  he  was  committed  to  Newgate, 
and  confined  there  for  twelve  months.  After  he  was  dis- 
charged, he  was  again  taken  at  Charlwood,  in  Surrey,  and 
committed  to  the  White  Lion  prison,  in  Southwark,  where, 
after  nearly  two  years'  imprisonment,  he  finished  his  earthly 
course  in  perfect  peace  with  God. 

We  see  the  predictions  of  George  Bishop  were  fulfilled. 
Whilst  in  prison  at  Bristol  he  wrote  a  letter  to  his  friends, 
exhorting  them  to  steadfastness,  and  telling  them  if  they  hap- 
pened to  be  banished,  "  God  would  give  them  grace  in  the 
eyes  of  those  among  whom  they  should  be  sent,  if  they  con- 
tinued to  adhere  to  him ;  and  that  when  he  should  have 
tried  them,  he  would  bring  them  again  into  their  native 
country;  and  none  shall  root  you  out,  but  you  shall  be 
planted  and  built  up  there;  and  the  Lord  shall  visit  our 


HISTORY  OF  FRIENDS. 


257 


enemies  with  the  sword  and  pestilence  and  strike  them  with 
terror." 

When  Isaac  Pennington  was  a  prisoner,  he  wrote  to  the 
king  and  Parliament,  and  in  a  spirit  of  meekness  endeavored 
to  dissuade  them  from  all  persecution.  After  proposing 
several  important  queries,  he  said,  "  Were  it  not  in  love  to 
you,  and  in  pity  (in  relation  to  what  will  certainly  befall  you, 
if  you  pursue  the  same  course),  I  could  say  in  the  joy  of 
my  heart,  and  in  the  sense  of  the  good  will  of  my  God  to 
us,  who  suffereth  these  things  to  come  to  pass ;  go  on,  try  it 
out  with  the  spirit  of  the  Lord:  come  forth  with  your  laws, 
and  prisons,  and  spoiling  our  goods,  and  banishment,  and 
death,  and  see  if  ye  can  carry  it.  For  we  come  not  forth 
against  you  in  our  own  wills,  or  in  any  enmity  against  your 
persons  or  government,  or  in  any  stubbornness  of  spirit ;  but 
with  the  lamb-like  nature  which  the  Lord  our  God  hath  be- 
gotten in  us,  which  is  taught  and  enabled  by  him,  both  to 
do  his  will,  and  to  suffer  for  his  name's  sake.  And  if  we  can- 
not thus  overcome  you  (even  in  patience  of  spirit,  and  in 
love  to  you),  and  if  the  Lord  our  God  pleaseth  not  to  appear 
for  us,  we  are  content  to  be  overcome  by  you.  So  the  will 
of  the  Lord  be  done,  saith  my  soul."  He  also  proposed  the 
following  question  to  the  king  and  Parliament :  "  Whether 
laws  made  by  man,  in  equity,  ought  to  exlend  any  farther 
than  there  is  power  in  man  to  obey  ?  And  if  it  was  not 
cruel  to  require  obedience  in  such  cases,  wherein  the  party 
hath  not  the  capacity  of  obeying?"  And  to  explain  this 
subject  still  more,  he  said,  "  In  things  concerning  the  wor- 
ship of  God,  wherein  a  man  is  limited  by  God  both  in  what 
worship  he  shall  perform,  and  what  worship  he  shall  abstain 
from ;  here  he  is  not  left  at  liberty  to  obey  what  laws  shall 
be  made  by  man  contrary  hereunto?" 

George  Fox  was  still  a  prisoner  in  Lancaster  Castle  under 
the  sentence  or  record  of  premunire.  The  arbitrary  proceed- 
ings against  him  at  the  assizes  being  probably  known,  the 
justices,  to  avoid  censure  and  disrepute,  determined  to  pro- 
cure his  removal  to  some  remote  prison.  In  order  to  effect 
17 


258 


HISTORY  OF  FRIENDS. 


their  purpose,  it  seems,  they  set  up  some  virulent,  though 
groundless  accusations  to  the  king  and  council,  and  obtained 
an  order  from  them  to  remove  him  from  Lancaster,  together 
with  a  letter  from  the  Earl  of  Anglesey,  stating,  u  That  if 
those  things  were  found  true  against  him,  with  which  he 
was  charged,  he  deserved  no  mercy." 

Previous  to  his  removal,  he  desired  to  see  his  friends  and 
relatives,  but  this  was  refused  ;  several  papists,  however,  were 
allowed  to  visit  him,  and  they  once  affirmed  in  his  presence, 
that  the  Pope  was  infallible,  and  had  been  so  since  St.  Pe- 
ter's time.  This  was  denied,  and  George  Fox  alleged  from 
history,  that  Marcellinus,  one  of  the  bishops  of  Rome,  denied 
the  faith,  and  sacrificed  to  idols ;  and  therefore  was  not  in- 
fallible. He  also  said, — "  If  the  papists  were  in  the  infalli- 
ble spirit,  they  would  not  maintain  their  religion  by  jails, 
swords,  gallows,  fires,  racks,  tortures,  &c. ;  for  if  they  were 
in  the  infallible  spirit,  they  would  preserve  men's  lives,  and 
use  none  but  spiritual  weapons  in  the  furtherance  of  reli- 
gion." By  facts  he  also  proved  that  it  was  the  principle  of 
the  papists,  to  kill  every  one,  if  it  were  possible,  who  left 
their  church. 

"  Will  you  declare  this  doctrine  abroad  ?"  inquired  the 
papist. 

"  Yes,"  said  George  Fox,  "  such  things  ought  to  be  de- 
clared to  the  world,  that  it  may  be  known  how  contrary  your 
religion  is  to  true  Christianity." 

The  member  of  the  Roman  Church  left  the  prison  in  a 
rage,  but  soon  returned,  and  said,— "All  the  Patriarchs  were 
in  hell,  from  the  Creation  until  Christ  came ;  and  when  he 
suffered,  he  went  unto  hell,  and  the  devil  said  unto  him, 
What  comest  thou  hither  for  ?  to  break  open  our  strong- 
holds ?  And  Christ  said,  To  fetch  them  all  out!  And 
Christ  was  three  days  and  three  nights  in  hell,  to  bring  them 
all  out." 

"  It  is  false,"  replied  George  Fox,  "  for  Christ  said  to  the 
thief  on  the  cross,  this  day  shaltthou  be  with  me  in  Paradise. 
Enoch  and  Elijah  were  translated  unto  Heaven ;  Abraham 


HISTORY  OF  FRIENDS. 


259 


was  in  Heaven,  for  the  Scriptures  saith,  that  Lazarus  was  in 
his  bosom,  and  Moses  and  Elias  were  with  Christ  upon  the 
mount,  before  he  suffered." 

His  adversary  did  not  reply  to  these  strong  arguments 
against  the  position  in  which  he  was  unfortunately  placed. 
At  another  time,  the  Governor  of  the  Castle,  in  company 
with  two  or  three  members  of  Parliament,  visited  him,  and 
asked  him  if  he  recognized  ministers  and  bishops  ?  "  Yes," 
replied  the  prisoner,  "  such  as  Christ  sends  forth ;  those  who 
have  freely  received  and  would  freely  give,  and  such  as  are 
qualified  by  the  power  and  spirit  of  God,  like  the  Apostles 
of  old.  But  such  bishops  and  teachers  as  yours  are,  that 
will  go  no  farther  than  they  have  a  great  benefice,  I  do  not 
own  ;  for  they  are  not  like  the  Apostles.  Christ  said  to  his 
ministers — Go  ye  unto  all  nations,  and  preach  the  Gospel. 
But  ye  men  of  Parliament,  that  keep  your  priests  in  such  fat 
benefices,  ye  have  ruined  them  all ;  for  do  you  think  they 
will  go  unto  all  nations  and  preach,  or  will  preach  in  any 
place  without  their  pay  ?  Judge  for  yourselves,  whether 
they  will  or  not." 

After  discussing  several  religious  topics,  they  left  the  prison. 
In  a  few  weeks  he  was  removed  from  Lancaster  to  Scar- 
borough Castle,  his  future  prison.  When  they  took  him 
from  the  cold,  wet,  and  smoky  prison,  he  desired  to  see  their 
order,  insisting  that  he  was  not  the  king's  prisoner,  but  the 
sheriff's  ;  for  they  and  all  the  country  knew,  he  was  not  fully 
heard  at  the  last  assize,  nor  suffered  to  show  the  errors  of  the 
indictment,  which  were  sufficient  to  make  it  powerless ; 
there  was  no  sentence  of  premunire  ;  therefore,  he  was  still 
the  sheriff's  prisoner,  and  they  could  not  remove  him  with- 
out an  order.  During  his  journey,  he  suffered  every  kind  of 
abuse  from  the  guard,  but  at  Giggleswick  he  was  placed  in 
the  care  of  Lord  Frecheville's  troopers,  who  kindly  admitted 
his  friends  to  converse  with  him,  and  treated  him  with  much 
civility.  At  Scarborough  Castle  he  was  denied  all  intercourse 
with  his  friends,  though  persons  connected  with  other  persua- 
sions were  admitted.  One  day,  Dr.  Cradock  with  three 
t 


260 


HISTORY  OF  FRIENDS. 


priests,  accompanied  by  the  Governor  and  his  wife,  paid  the 
prisoner  a  visit,  and  when  the  doctor  asked  him  what  he  was 
in  prison  for,  he  replied,  "  For  obeying  the  command  of 
Christ  and  the  Apostles,  in  not  swearing  ;  but  if  thee  being 
both  a  doctor  and  justice  of  the  peace,  can  convince  me  that 
after  Christ  and  the  Apostle  had  forbidden  swearing,  they 
commanded  Christians  to  swear,  then  I  will  swear.  Here 
is  a  Bible,  show  me  any  such  command  if  thou  canst  ?" 

"  It  is  written,  ye  shall  swear  in  truth  and  righteousness," 
said  Cradock. 

"  Ay,"  said  George  Fox, "  it  was  written  so  in  Jeremiah's 
time,  but  that  was  many  ages  before  Christ  commanded,  not 
to  swear  at  all.  But  where  is  it  written  so  since  Christ  for- 
bade all  swearing  ?  I  could  bring  as  many  instances  out  of 
the  Old  Testament  for  swearing  as  thou,  and  it  may  be  more 
too,  but  of  what  force  are  they  to  prove  swearing  lawful  in 
the  New  Testament,  since  Christ  and  the  Apostle  forbade 
it  ?  Besides,  where  is  it  written,  ye  shall  swear ;  was  this 
said  to  the  Gentiles  ?  or  to  the  Jews  ?" 

"  It  was  to  the  Jews,"  replied  one  of  the  priests. 

"  Very  well,"  said  George  Fox,  "  but  where  did  God  ever 
give  a  command  to  the  Gentiles  to  swear  ?  For  thou  know- 
est  that  we  are  Gentiles  by  nature." 

"  Indeed,"  replied  Cradock,  "  in  the  gospel  time  everything 
was  to  be  established  out  of  the  mouth  of  two  or  three  wit- 
nesses, and  there  was  to  be  no  swearing  then." 

«  Why,  then,  dost  thou  force  oaths  upon  Christians,  con- 
trary to  thy  own  knowledge  of  gospel  times  ?  And  why 
dost  thou  excommunicate  my  friends '?" 

"  For  not  coming  to  church,"  answered  Cradock. 

"  Why,"  said  George  Fox,  "  ye  left  us  about  twenty  years 
ago,  when  we  were  but  young,  to  the  Presbyterians,  Inde- 
pendents, and  Baptists,  many  of  whom  made  spoil  of  our 
goods,  and  persecuted  us  because  we  would  not  follow 
them.  Now,  we  being  but  young,  knew  little  then  of  your 
principles,  and  those  that  knew  them  should  not  have  fled 
from  us,  but  ye  should  have  sent  us  your  epistles  or  homilies ; 

• 


HISTORY  OF  FRIENDS. 


261 


for  Paul  wrote  epistles  to  the  saints,  though  he  was  in  pri- 
son ;  but  we  might  have  turned  Turks  or  Jews  for  aught  we 
had  from  you  as  instruction.  And  now  ye  have  excommu- 
nicated us,  that  is,  ye  have  put  us  out  of  your  Church,  before 
ye  have  got  us  into  it,  and  before  ye  have  brought  us  to 
know  your  principles.    But  what  dost  thou  call  the  church  ?" 

"  That  which  you  call  the  steeple  house." 

"  Was  Christ's  blood  shed  for  a  steeple  house,  and  was  it 
purified  and  sanctified  by  his  blood  ?  And  seeing  the 
Church  is  Christ's  bride  and  his  wife,  and  that  he  is  the  head 
of  the  Church,  dost  thou  think  the  steeple  house  is  Christ'e 
bride  and  wife  ?" 

"  No,"  replied  Cradock,  "  Christ  is  the  head  of  the  people, 
and  they  are  the  Church. 

"  But,"  said  George  Fox,"  ye  have  given  that  title  to  an 
old  house,  which  belongs  to  the  people,  and  ye  have  taught 
the  people  to  believe  so." 

He  also  asked  him  some  questions  concerning  tithes,  but 
Cradock  and  his  friends,  unable  to  contend  with  his  argument, 
and  finding  it  was  worse  than  folly  to  attempt  to  contradict 
the  proofs  which  were  produced  from  the  scriptures,  left  the 
prison. 

To  the  rigor  and  hardships  of  his  imprisonment,  his  keep- 
ers added  frequent  menaces,  in  order  to  terrify  him.  The 
deputy  governor  once  told  him,  "  That  the  king,  knowing  he 
had  a  great  interest  in  the  people,  had  sent  him  thither,  so 
that  if  there  should  be  any  conspiracy  in  the  nation,  they 
could  hang  him  over  the  wall."  To  this  menace,  he  replied, 
"  If  that  was  what  they  desired,  and  they  were  permitted  so 
to  do,  he  was  ready,  for  he  never  feared  death  or  sufferings  in 
his  life ;  but  was  known  to  be  an  innocent,  peaceable  man, 
free  from  all  plots,  and  one  that  sought  the  good  of  all  men." 

His  patience  at  length  having  surmounted  the  hardships 
and  persecutions  to  which  he  was  exposed,  and  his  inno- 
cence pleading  in  his  favor,  his  keepers  gradually  relented 
their  severity,  and  finally  became  more  favorable  and  respect- 
ful to  him. 


262 


HISTORY  OF  FRIENDS. 


"After  remaining  a  prisoner  at  Scarborough  Castle  about  a 
year,  he  laid  his  case  in  writing  before  the  king,  in  which  he 
related  the  manner  of  his  imprisonment  and  ihe  severe  treat- 
ment he  had  been  forced  to  endure  ;  subjoining,  that  he  was 
informed  no  man  had  power  to  deliver  him,  except  the  king. 
His  friend  Esquire  March,  who  said  he  would  walk  an  hun- 
dred miles  barefoot  to  procure  him  his  liberty,  exerted  his 
best  endeavors  to  obtain  the  success  of  the  application, 
and  through  the  master  of  requests  obtained  the  king's 
order  for  his  release,  the  substance  of  which  was,"  that 
the  king  being  certainly  informed  that  George  Fox  was  a 
man  principled  against  plotting  and  fighting,  and  had  been 
ready  at  all  times  to  discover  plots  rather  than  make  any,  &c, 
therefore  his  royal  pleasure  was,  that  he  should  be  released 
from  his  imprisonment."  As  soon  as  this  order  was  obtain- 
ed, it  was  delivered  to  the  governor  of  Scarborough,  who 
immediately  discharged  the  prisoner  with  the  following  pass- 
port : 

"  Permit  the  bearer  hereof,  George  Fox,  late  a  prisoner 
here,  and  discharged  by  his  majesty's  order,  quietly  to  pass 
about  his  lawful  occasions,  without  molestation.  Given 
under  my  hand  at  Scarborough  Castle,  this  first  day  of  Sep- 
tember, 1666." 

When  George  Fox  received  his  release,  as  an  acknow- 
ledgment for  the  civility  and  kindness  that  was  lately  shown 
him,  he  told  the  governor,  "  Whatever  good  he  could  do  for 
him  and  his  friends,  would  be  cheerfully  done,  and  he  would 
never  do  them  any  hurt." 


CHAPTER  XXIII. 


The  Society  of  Friends  suffered  a  loss  of  one  of  its  wor- 
thy and  zealous  members,  in  the  death  of  William  Caton, 
who  died  in  the  twelfth  month  [December]  of  this  year,  at 
Amsterdam.  His  life  was  devoted  to  the  service  of  God, 
and  his  death  was  the  triumph  of  the  Christian  faith.  Of 
his  religious  disposition,  convincement  and  qualifications  for 
usefulness,  the  preceding  pages  amply  testify,  precluding  the 
necessity  of  enlarging  upon  them  at  this  place.  Distinguished 
not  only  for  his  literary  accomplishments  and  religious  zeal, 
but  remarkable  for  the  courteousness  and  affability  of  his  dis- 
position, he  won  the  love  and  esteem  of  all  with  whom  he 
associated,  not.  only  in  his  native  land,  but  in  whatever  country 
an  all-wise  Providence  directed  him  to  preach  the  eternal 
Word. 

The  following  day  after  George  Fox  was  released  from 
Scarborough  prison,  the  great  fire  broke  out  in  the 
1666.  city  of  London,  and  in  four  days  the  greater  part  of  the 
houses  within  its  walls  were  destroyed.  The  plague 
had  made  fearful  inroads  among  its  inhabitants,  and  now  the 
Avenger's  hand  converted  their  dwellings  into  ashes,  and  the 
citizens,  in  amazement,  terror  and  despair,  were  forced  to  flee 
for  their  lives,  with  what  goods  they  could  save,  into  Moor- 
fields,  where  they  lodged  in  temporary  huts  and  tents.  Many 
families,  who  lived  in  luxury  and  opulence,  were  reduced  to 
poverty.  But  were  they  not  warned  ?  Did  not  Thomas 
Briggs,  four  years  before  this  awful  conflagration,  preach 
repentance  to  the  inhabitants,  and  cry  through  the  streets, 
"  Repent,  oh  London !  like  Nineveh,  or  God  will  destroy 
thee !"    Were  they  not  also  forewarned  by  another  remarka- 


264 


HISTORY  OF  FRIENDS. 


ble  prediction  from  Thomas  Ibbitt,  of  Huntingdonshire,  who 
entered  London  a  few  days  before  this  occurrence,  and  on 
the  sixth  and  seventh  days  of  the  week,  went  through  the 
streets,  pronouncing  a  judgment  by  fire,  which  should  lay 
waste  the  city.  On  the  evening  of  these  days,  some  of  his 
friends  had  meetings  with  him,  in  order  to  inquire  into  the 
fact,  whether  he  was  called  upon  to  pronounce  that  fearful 
judgment.  He  stated  that  he  had  a  vision  of  the  fire,  and 
was  commanded  to  go  forth  and  warn  the  inhabitants.  The 
next  day,  the  first  of  the  week,  on  the  second  of  the  ninth 
month  [September],  1666,  which  immediately  followed  the 
two  days  of  his  warning,  the  fire  commenced  in  Pudding- 
lane.  Various  were  the  conjectures  formed  concerning  the 
causes  and  authors  of  this  conflagration :  many  long  and 
tedious  investigations  were  made  by  the  authorities,  but  all 
to  no  purpose  ;  and  why  may  we  not  safely  acquiesce  in 
the  opinion  of  the  most  pious  and  religious  of  that  age,  who 
ascribed  it  to  the  visitation  of  Heaven  upon  a  city  shame- 
lessly immersed  in  vice  and  immorality,  and  which  had  not 
been  sufficiently  humbled  by  the  pestilence  of  the  foregoing 
year  ? 

The  Bull  and  Mouth  meeting-house  being  destroyed,  the 
Friends  continued  to  assemble  at  Wheeler-street,  Peel,  De- 
vonshire-house, &c,  and  they  had  some  respite  and  ease 
from  violent  persecution  and  disturbance  until  the  city  was 
in  a  great  measure  rebuilt.  Their  numbers  increasing,  they 
erected  a  new  meeting-house  in  White  Hart  Court,  Grace- 
church  Street,  which,  from  its  central  situation,  became  after- 
wards the  place  for  holding  their  yearly  meetings.  Here, 
however,  as  well  as  at  other  points,  they  met  with  frequent  * 
disturbance  from  the  trained  bands  and  informers,  who  at- 
tacked the  meetings  and  molested  the  members. 

As  soon  as  George  Fox  obtained  his  release,  he  proceeded 
as  usual  in  his  religious  labors  and  services.  He  passed 
through  part  of  Yorkshire,  Derbyshire,  Nottinghamshire, 
visiting  his  friends,  and  holding  many  large  meetings.  Sev- 
eral attempts  were  made  to  arrest  him  again,  but  the  designs 


HISTORY  OF  FRIENDS. 


265 


of  the  persecutors  were  frustrated.  On  passing  through 
Whitby,  he  went  to  the  residence  of  a  priest,  who  fourteen 
years  before  had  said,  "  If  he  ever  met  George  Fox  again, 
he  would  have  his  life,  or  George  Fox  should  have  his." 
He  found  that  the  priest's  wife  had  become  a  Friend,  and 
the  priest  himself  favored  the  doctrine  she  had  espoused. 
During  his  stay,  they  treated  him  very  kindly,  and  he  left 
them  with  regret.  In  this  journey  he  established  monthly 
meetings  in  several  prominent  places,  and  after  his  circuit 
through  the  counties,  he  returned  to  London :  there  he  per- 
ceived the  expediency  of  the  monthly  meetings  taking  cogni- 
zance of  the  orderly  proceedings  towards  marriage,  and 
therefore  recommended,  "  That  proposals  of  marriage  should 
be  laid  before  the  men's  monthly  meetings,  that  Friends 
might  see  that  the  relations  of  those  who  proceeded  to  mar- 
riage were  satisfied,  that  the  parties  were  clear  from  other 
engagements,  and  that  widows  had  made  provision  for  their 
first  husband's  children  before  they  married  again ;  and 
whatever  other  inquiries  were  necessary  for  keeping  all 
things  clean  and  pure,  in  good  order  and  righteousness,  to 
the  glory  of  God." 

As  persecution  did  not  cease,  Josiah  Cole  wrote  the  fol- 
lowing warning  to  the  king : 

"  King  Charles.  Let  the  people  of  God  at  liberty,  who 
suffer  imprisonments  for  the  exercise  of  the  conscience  to- 
wards him ;  and  give  liberty  of  conscience  to  them  to  wor- 
ship and  serve  him  as  he  requireth,  and  leadeth  them  by  his 
Spirit ;  or  else  his  judgments  shall  not  depart  from  thy 
kingdom,  until  thereby  he  hath  wrought  the  liberty  of  his 
people,  and  removed  their  oppressions.  And  remember  thou 
art  once  more  warned  by  a  servant  of  the  Lord." 

In  this  month  also  (the  twelfth),  Stephen  Crisp  published 
an  epistle  containing  an  exhortation  to  his  friends,  and  also 
a  prediction  concerning  succeeding  times.  We  will  make  a 
few  extracts : 

"  And  concerning  those  succeeding  times,  the  Spirit  of  the 
Lord  hath  signified,  that  there  will  be  times  of  horror  and 


266 


HISTORY  OF  FRIENDS. 


amazement,  to  all  that  have,  and  yet  do  reject  his  council ; 
for  as  the  days  of  his  forbearance,  warning  and  inviting, 
have  been  long,  so  shall  his  appearance  amongst  those 
that  have  withstood  him,  be  fierce  and  terrible ;  even  so 
terrible,  as  who  shall  abide  his  coming  ?  For  the  Lord 
will  work  both  secretly  and  openly,  and  his  arm  shall  be 
manifest  to  his  children  in  both. 

"  Secretly  he  shall  raise  up  a  continual  fretting  anguish 
among  his  enemies,  one  against  another ;  so  that  being 
vexed  and  tormented  inwardly,  they  shall  seek  to  make  each 
other  miserable,  and  delight  therein  for  a  little  season ;  and 
then  the  prevailer  must  be  prevailed  over,  and  the  digger 
of  the  pit  must  fall  therein ;  and  the  confidence  that  men  have 
had  one  with  another,  shall  fail ;  and  they  will  beguile  and 
betray  one  another,  both  by  council  and  strength ;  and  as 
they  have  banded  themselves  to  break  you,  whom  God  hath 
gathered,  so  shall  they  band  themselves  one  against  another, 
to  break,  to  spoil  and  destroy  one  another ;  and  through  the 
multitude  of  their  treacheries,  all  credit  or  belief  upon  the 
account  of  their  solemn  engagement,  shall  fail ;  so  that  few 
men  shall  count  themselves,  or  what  is  theirs,  safe  in  the 
hands  of  a  friend  who  hath  not  chosen  his  safety  or  friend- 
ship in  the  pure  light  of  the  unchangeable  truth  of  God. 

"  Ah !  my  heart  relents,  and  is  moved  within  me  in  the 
sense  of  these  things,  and  much  more  than  I  can  write  or 
declare,  which  the  Lord  will  so  do  in  the  earth,  and  will 
also  make  haste  to  accomplish  among  the  sons  of  men, 
that  they  may  know  and  confess,  that  the  Most  High  doth 
rule  in  the  kingdoms  of  men,  and  pulleth  down  and  setteth 
up  according  to  his  own  will ;  and  this  shall  men  do  before 
seven  times  pass  over  them,  and  shall  be  content  to  give  their 
glory  unto  him  that  sits  in  Heaven. 

"  Oh  !  London !  London !  That  thou  and  thy  rulers  would 
have  considered  and  hearkened,  in  the  day  of  thy  warnings 
and  invitations,  and  not  have  persisted  in  thy  rebellion,  till 
the  Lord  was  moved  against  thee,  to  cut  off  the  thousands 
and  multitudes  from  thy  streets,  and  the  pressing  and  throng- 


HISTORY  OF  FRIENDS. 


•  267 


ing  of  the  people  from  thy  gates,  and  to  destroy  and  ruin 
thy  streets  also,  and  lay  desolate  thy  gates,  when  thou 
thoughtest  to  replenish  them  again. 

"  Oh !  my  friends,  with  dear  and  tender  love  have  I  signi- 
fied these  things  unto  you,  that  ye  might  stand  armed  with 
the  whole  armor  of  God,  clothed  in  righteousness,  and  your 
feet  shod  with  the  preparation  of  the  gospel  of  peace ;  and 
freely  given  up  in  all  things  to  the  disposing  of  the  Lord, 
who  will  deliver  us,  not  by  might,  nor  by  the  sword,  but  by 
his  eternal,  invisible  arm,  will  he  yet  save  us  and  deliver  us, 
and  get  himself  a  name  by  preserving  of  us;  and  we  shall 
yet  live  to  praise  him  who  is  worthy  of  glory,  of  honor,  and 
renown,  from  the  rising  of  the  sun  to  the  setting  of  the  same, 
now  and  for  ever.  Amen." 

In  this  year  the  regular  business  meetings  or  assemblies 
for  the  temporal  affairs  of  the  Church,  were  established  at 
the  most  prominent  places ;  and  the  first  meeting  for  the 
regulation  of  the  discipline  was  held  at  Skipton  in  York- 
shire. The  nature  and  use  of  this  meeting  is  described  by 
George  Fox  in  his  Journal  in  the  following  manner :  "  To 
this  meeting  came  many  Friends  out  of  most  parts  of  the 
nation  ;  for  it  was  about  business  relating  to  the  Church, 
both  in  this  nation  and  beyond  the  seas.  Several  years 
before,  when  I  was  in  the  north,  I  was  moved  to  recom- 
mend to  Friends  the  setting  up  of  this  meeting  for  that  ser- 
vice ;  for  many  Friends  suffered  in  divers  parts  of  the  nation, 
their  goods  were  taken  from  them  contrary  to  law,  and  they 
knew  not  how  to  help  themselves,  or  where  to  seek  redress ; 
but  after  this  meeting  was  set  up,  several  Friends,  who  had 
been  magistrates,  and  others  who  understood  something  of 
the  law,  came  thither,  and  were  able  to  inform  Friends,  and 
assist  them  in  gathering  up  the  sufferings,  that  might  be  laid 
before  the  justices,  judges  or  Parliament.  This  meeting  had 
stood  several  years,  and  divers  justices  and  captains  had 
come  to  break  it  up  ;  but  when  they  understood  the  business 
Friends  met  about,  and  saw  Friends'  books  and  accounts  of 
collections  for  the  relief  of  the  poor ;  how  we  took  care,  one 


268  f 


HISTORY  OF  FRIENDS. 


county  to  help  another,  and  help  our  friends  beyond  the  sea, 
and  provide  for  our  poor  that  none  of  them  should  be  a  charge 
to  their  parishes,  &c,  the  justices  and  officers  confessed  that 
we  did  their  work,  and  would  pass  away  peaceably  and 
lovingly,  commending  Friends'  practice." 

It  appears  this  was  a  general  meeting  of  the  whole  nation, 
held  in  a  town  of  a  central  situation,  the  largest  number  of 
the  Society,  in  the  earliest  times,  being  in  the  north.  Meet- 
ings of  discipline  were  established  in  each  county,  to  be  held 
quarterly,  and  afterwards  were  subdivided  into  several  meet- 
ings, which  order  is  continued  to  this  day.  The  establishment 
of  monthly  meelings,  however,  did  not  occasion  the  abolition 
of  quarterly  meetings  ;  but  the  former  taking  upon  them  the 
executive  part  of  the  discipline,  which  had  before  employed 
the  latter,  it  appeared  conducive  to  the  general  benefit  that 
the  quarterly  meetings  should  still  continue,  in  order  to  assist 
and  give  advice  to  the  monthly  meetings.  A  few  years  after- 
wards it  was  found  expedient  to  hold  a  general  meeting  in 
London,  in  which  should  be  represented  all  the  meetings  not 
only  in  England,  but  other  countries,  and  as  it  was  held  an- 
nually ever  afterwards,  it  was  called  the  London  yearly  meet- 
ing. 

Love,  the  characteristic  of  discipleship  and  unity,  the  bond 
of  society,  was  cultivated  with  scrupulous  care  amongst  them, 
and  eminently  distinguished  them  from  most  other  bodies  of 
men  of  that  day  ;  ^  It  being  (as  William  Penn  testifies)  a 
common  remark,  in  the  mouths  of  all  sorts  of  people,  con- 
cerning them,  that  they  will  meet,  they  will  help  and  stick  to 
one  another — 'look  how  the  Quakers  take  care  of  one  another: 
and  if  loving  one  another,  and  having  an  intimate  commu- 
nion in  religion,  a  constant  care  to  meet  and  worship  God, 
and  help  one  another,  be  any  mark  of  primitive  Christianity, 
they  had  it  in  an  ample  manner."  In  this  age  they  had 
many  skilful  watchmen,  foremost  among  whom  was  George 
Fox,  who  were  diligent  in  detecting  the  approach  of  every 
danger  from  weakening  or  dissolving  the  bonds  of  amity  and 
unity,  and  faithfully  warning,  and  carefully  guarding,  the 


HISTORY  OF  FRIENDS. 


269 


different  classes  of  the  Society  against  the  danger,  self-pride, 
as  we  have  seen  in  the  case  of  James  Nayler,  and  other  cases 
of  a  similar  kind,  which  are  mentioned  in  the  preceding  pages. 
In  all  the  proceedings  of  these  early  meetings,  the  members 
endeavored  to  exemplify  the  spirit  of  the  gospel,  which  is 
love,  and  whenever  any  misconduct  of  a  member  was  brought 
before  the  assembly,  they  condemned  it  honestly  and  sincere- 
ly; but  the  testimony  of  disunity  contained  no  tincture  of 
the  spirit  of  the  excommunications  of  the  Roman  hierarchy, 
nothing  like  an  anathema,  or  curse ;  but  in  the.  pure  spirit  of 
Christianity,  it  offered  up  an  earnest  prayer  for  the  repentance 
and  salvation  of  the  guilty  one. 

In  the  beginning  of  this  year,  a  book  was  published  in 
London,  entitled,  "  Persecution  appearing  with  its 
1667.  open  face  in  William  Armorer."  It  was  written  by 
some  prisoners,  who  were  confined  in  jail  on  account 
of  their  religion ,  and  contained  a  relation  of  the  persecutions 
of  said  Armorer,  who,  being  a  knight  and  justice  of  the 
peace,  made  it  his  business  to  disturb  all  meetings  of  the 
Friends,  and  whenever  a  chance  occurred,  arrest  the  mem- 
bers of  the  Society.  From  a  number  of  cases  noted  in  this 
book,  we  will  select  a  few  of  the  most  interesting. 

Armorer  frequently  disturbed  meetings  held  at  the  house 
of  Thomas  Curtis,  in  Reading,  and  once  he  arrested  at  that 
place,  thirty-four  persons,  who  were  brought  to  trial,  and 
refused  to  take  the  oath.  Among  the  prisoners  was  a  man 
named  Henry  Pizing,  who,  coming  to  the  bar  with  his  hat  in 
his  hand,  Judge  Holt  said,  "  Here's  a  man  that  hath  some 
manners.  Will  you  take  the  oath  of  allegiance  ?"  continued 
the  judge,  addressing  himself  to  Pizing. 

"  I  have  taken  it  twice  already,"  replied  the  prisoner. 

"  You  were  no  Quaker  then,"  asked  the  judge. 

"  Neither  am  I  now,"  was  the  reply,  "  but  have  been  many 
weeks  among  them,  and  I  never  met  with  any  hurt  by  them, 
but  found  them  to  be  an  honest  and  civil  people." 

Armorer,  who  had  taken  him  prisoner,  said,  "  Why  did 
you  not  tell  us  so  before  ?" 


270 


HISTORY  OF  FRIENDS. 


"  Your  worship  was  so  wrathful,  that  you  would  not 
hear  me." 

The  judge  administered  the  oath  again,  which  the  prisoner 
took,  and  regained  his  liberty. 

Thomas  Curtis  was  then  called  to  the  bar,  and  asked  if 
he  would  take  the  oath  of  allegiance. 

"  I  do  not  refuse  the  oath  on  account  of  not  bearing  alle- 
giance to  the  king,"  said  the  prisoner,  "  but  because  Christ 
has  commanded  us  not  to  swear  at  all ;  and  I  think  I  am  as 
good  a  subject  to  the  king  as  any  in  the  country  ;  if  I  could 
take  an  oath  to  save  his  estate  or  life,  I  would  do  it.  Will 
the  court  allow  some  of  their  ministers  to  show  me  by  the 
Scriptures,  how  the  oath  might  be  taken  so  as  not  to  break 
the  command  of  Christ?" 

The  judge  called  upon  Priest  Worrel  to  satisfy  Curtis  on 
that  point.  But  the  careful  priest,  taking  off  his  hat  and 
bowing  to  the  court,  desired  to  be  excused,  because  the 
Quakers  were  such  obstinate  people  they  would  not  be  satis- 
fied with  the  most  conclusive  proof. 

"  Ay,"  said  Curtis,  "  this  is  commonly  the  answer  we  have 
from  these  men,  when  they  are  desirous  to  answer  us  a 
question  according  to  the  Scripture  ;  for  when  we  make  it 
appear  that  they  give  no  satisfactory  answer  to  the  question, 
they  say,  we  are  obstinate." 

Curtis  was  also  imprisoned  again  by  Armorer,  without  a 
mittimus,  whilst  on  his  road  to  the  Bristol  fair.  Three 
women  whom  he  had  cast  into  the  House  of  Correction, 
were  ordered  to  pay  a  fine  for  attending  a  meeting,  but  one 
of  them,  Anne  Harrison,  said,  "  Thou  hast  got  our  house 
already,  and  hast  taken  away  our  means ;  and  wouldst  thou 
have  me  pay  more  money  when  I  have  broken  no  law  ? 
Only  four  above  sixteen  years  old  were  collected  together, 
and  the  act  says  there  must  be  more  than  four." 

"  My  man  told  me  there  were  six ;  and  two  of  them  ran 
away,"  replied  Armorer. 

"  It  is  false,"  said  Anne,  "  there  was  Frances  Kent,  but 


HISTORY  OF  FRIENDS. 


271 


she,  being  a  midwife,  was  taken  out  of  town,  and  there  was 
no  sixth  person  present." 

"  I  will  have  Mrs.  Kent,"  said  Armorer,  "  and  let  the  best 
lady  in  the  land  want  her,  she  shall  not  go  except  the  king 
and  court  send  for  her." 

About  this  time,  a  Popish  author  published  a  book,  called, 
"  The  Reconciler  of  Religions ;  or,  A  Decider  of  all  Contro- 
versies in  matters  of  Faith."  Josiah  Cole,  ever  zealous  in 
the  cause  of  religion,  answered  this  work  in  a  book,  entitled, 
"  The  Whore  Unveiled ;  or,  the  Mystery  of  the  Deceit  of 
the  Church  of  Rome  revealed."  The  first  book  was  written 
principally  against  the  Quakers,  and  sadly  perverted  their 
doctrine,  in  such  a  manner,  as  to  import,  that  the  same  spirit 
which  reproved  Judas  of  sin,  did  also  force  him  to  hang 
himself,  in  a  fit  of  desperation.  "  For  the  Roman,"  said  he, 
"  is  the  true  Church,  and  not  any  other;  she  is  the  holy 
Catholic  and  Apostolical,  that  is  infallible,  and  could  not  err, 
and  has  the  power  to  work  miracles.  She  is  one  in  matters 
of  faith,  governed  by  one  invisible  Head,  Christ,  and  by  a 
visible  head,  the  Pope,  and  therefore  she  is  the  true  Church." 
The  superstition,  idolatry,  and  cruel  persecution  of  the  Roman 
Church,  supplied  abundant  matter  to  prove  it  was  false  in 
faith  and  doctrine.  He  did  not  deny  that  the  true  Church 
was  Catholic,  or  universal,  yet  he  denied  that  the  universality 
of  the  Church  of  Rome  was  a  sufficient  argument  to  prove 
her  to  be  the  true  Church. 

Richard  Farnsworth  took  sick  and  died  in  London  during 
this  year :  he  was  an  eloquent  and  gifted  minister,  and  on 
his  death-bed  gave  strong  evidences  of  his  firm  and  steadfast 
trust  in  God.  He  directed  the  following  epistle  to  his 
friends : 

"  God  hath  been  mighty  with  me,  and  hath  stood  by  me 
at  this  time  ;  and  his  power  and  presence  hath  accompanied 
me  all  along,  though  some  think  I  am  under  a  cloud  for 
something ;  but  God  hath  appeared  for  the  owning  of  our 
testimony,  and  hath  broken  in  upon  me  as  a  flood,  and  I  am 
filled  with  his  love  more  than  I  am  able  to  express." 


272 


HISTORY  OF  FRIENDS. 


As  several  eminent  members  of  the  Society  were  snatched 
away  by  death,  others  were  called  upon  to  supply  their  loss, 
in  conducting  the  great  work  of  God.  Robert  Barclay 
was  the  son  of  Colonel  David  Barclay,  of  Ury,  near  Aber- 
deen, descended  from  the  Barclays  of  Mathers,  in  Scotland, 
and  of  Catharine  Gordon,  from  the  house  of  the  Duke  of 
Gordon.  He  was  born  in  Edinburgh  in  1643,  and  received 
the  rudiments  of  his  education  among  the  Calvinists  of  his 
own  country,  which  was  finished  at  Paris,  where  he  resided 
some  years  with  a  relation.  His  uncle  being  president  of  the 
Scotch  College  of  Paris,  he  was  instructed  in  the  classics, 
and  attained  a  proficiency  in  many  other  branches  of  sci- 
ence. 

The  Papists  taking  advantage  of  the  immaturity  of  his 
judgment,  endeavored  to  make  a  proselyte  of  him.  Their 
entreaties  at  that  tender  age  made  some  impression  upon 
him ;  but  as  his  judgment  ripened,  he  soon  clearly  discov- 
ered the  errors  of  their  religious  system.  He  returned  home 
in  1664,  then  sixteen  years  of  age ;  and  during  his  absence, 
his  father  having  joined  the  Society  of  Friends,  he  impressed 
the  excellence  of  that  religion  upon  his  son,  by  his  circum- 
spect example  and  religious  conversation.  This,  together 
with  observations  in  regard  to  the  conduct  of  others  of  that 
profession,  made  an  impression  on  his  mind  which  produced 
a  remarkable  consistency  in  his  life.  Under  this  impression, 
he  was  induced  to  attend  the  religious  meetings  of  the 
Friends,  and  of  his  convincement  we  have  an  account  in  his 
"  Apology."  "  It  was  not  by  strength  of  argument,  or  by  a 
particular  disquisition  of  each  doctrine,  and  convincement  of 
my  understanding,  that  I  came  to  receive  and  bear  witness 
of  the  truth  ;  but  by  being  secretly  reached  by  the  principle 
of  light  and  life  to  which  they  were  gathered ;  for  when  I 
came  into  the  silent  assemblies  of  God's  people,  I  felt  a  secret 
power  among  them,  which  touched  my  heart;  and  as  I  gave 
way  to  it,  I  found  the  evil  weakening  in  me,  and  the  good 
raised  up,  and  so  I  became  thus  knit  and  united  unto  them, 


HISTORY  OF*  FRIENDS. 


273 


hungering  more  and  more  after  this  power  and  life,  whereby 
I  might  feel  myself  perfectly  redeemed." 

It  was  in  this  year  he  became  thoroughly  convinced,  and 
made  public  profession  of  the  principles  of  the  Society : 
taking  up  his  cross,  he  esteemed  the  reproach  of  Christ 
greater  riches  than  the  treasures  of  Egypt,  and  manifested 
to  the  world  that  the  contemptible  situation  in  which  they 
had  placed  that  Society  could  not  deter  him  from  following, 
owning,  and  defending  Truth,  wherever  it  was  found.  He 
possessed  a  clear  comprehension,  a  depth  of  thought,  a  close 
and  convincing  manner  of  reasoning,  which,  although  plain 
and  unaffected,  placed  him  in  bold  relief,  as  ihe  champion 
against  the  opponents  and  slanderers  of  the  Society.  By 
means  of  his  essays,  and  those  of  William  Penn,  together 
with  the  contemporary  writers,  George  Whitehead,  Thomas 
Elwood,  Isaac  Pennington,  and  others,  the  Society,  hitherto 
exposed  to  contempt  and  odium,  by  the  misrepresentations 
of  their  adversaries,  began  to  assume  a  more  prepossessing 
appearance,  whereby  the  candid  and  dispassionate  part  of 
mankind  freely  admitted  that  it  was  no  absurd  combination 
of  wild  ideas,  but  a  profound  system  of  important,  rational, 
and  practical  truths.  Not  that  they  introduced  any  new  doc- 
trines, or  modelled  a  new  system  of  principles  ;  but  through 
a  candid  exposition  of  their  doctrine,  they  proved  it  to  be 
based  upon  the  rock  of  salvation. 

The  conversion  of  Roger  Haydock,  of  Lancashire,  on  ac- 
count of  its  peculiarity  deserves  a  passing  notice.  His  elder 
brother,  John,  having  joined  their  communion,  occasioned 
considerable  uneasiness  to  his  mother,  who  was  a  zealous 
Presbyterian ;  and  when  Roger  came  to  his  father's  house, 
he  being  reputed  a  learned  and  intelligent  man,  she  prevailed 
on  him  to  use  his  endeavors  in  convincing  his  brother  of  the 
absurdity  of  his  choice  of  worship,  and  dissuade  him  from 
persisting  in  it.  They  both  entered  upon  the  discussion  with 
great  spirit;  but  John,  giving  very  cogent  reasons  for  hia 
change,  he  succeeded  in  silencing  his  brother  in  regard  to 

his  objections.     On  his  mother's  inquiry  for  the  reason 
18 


274 


HISTORY  OF  FRIENDS. 


of  his  silence,  he  replied,  "  My  brother's  arguments  are 
true,  and  I  cannot  gainsay  them."  He  not  only  made  an 
acknowledgment  of  the  truth,  but  also  a  public  profession ; 
and  in  a  short  time  became  an  eminent  minister  of  the  Faith. 

Miles  Halhead  travelling  this  year  in  Devonshire,  was 
taken  up  before  a  magistrate  and  was  asked  why  he,  who 
lived  in  Westmoreland,  had  come  into  Devonshire. 

"  I  have  come  to  see  some  old  friends,  who  resided  in  the 
place  about  ten  years  ago,"  replied  Halhead. 

"  Who  were  your  old  friends,"  demanded  the  magistrate. 

"  Sir  John  Coplestone,  who  was  once  high-sheriff  of 
Devonshire;  John  Page,  who  was  mayor  of  Plymouth; 
Justice  Howel,  who  was  a  judge  in  the  Exeter  sessions;  and 
Colonel  Buffet,  who  was  then  a  justice  of  the  peace,"  said 
the  prisoner. 

"  Truly,  gentlemen,"  remarked  one  of  the  magistrates, 
"  though  this  man  call  these  his  friends,  yet  they  have  been 
his  persecutors."  Another  of  the  magistrates  then  gave 
him  an  account  of  the  disasters  which  had  befallen  all  of 
them,  and  how  their  estates  had  been  confiscated.  One  of 
them  had  been  imprisoned  for  high  treason,  but  escaped 
from  jail  and  fled  the  country;  "if  these  men  were  your 
persecutors,"  he  continued,  "you  may  be  sure  they  will 
trouble  you  no  more ;  for  if  they  that  persecute  you,  have 
no  better  fortune  than  these  men,  I  wish  that  neither  I  nor 
any  of  my  friends  may  have  any  hand  in  persecuting  you.'' 

The  Earl  of  Clarendon,  prime  minister  to  King  Charles, 
and  reputed  to  have  been  the  chief  instrument  in  inflicting 
severities  on  the  dissenters  by  the  penal  laws,  about  this 
time  lost  his  influence  and  became  obnoxious  to  the  whole 
country, — and  he  who  had  been  instrumental  in  the  imprison- 
ment and  banishment  of  innocent  persons,  was  at  last  con- 
demned to  banishment  on  account  of  almost  groundless 
accusations. 

In  the  latter  part  of  this  year  the  Perpetual  Edict  was  made 
in  Holland,  for  the  maintenance  of  liberty,  for  the  preserva- 
tion of  unity,  and  the  common  peace  of  the  country  of  Hoi- 


HISTORY  OF  FRIENDS. 


275 


land  and  West  Friesland.  By  this  edict,  the  chief  command 
of  the  military  forces  of  the  States,  and  the  Stadtholdership, 
were  separated.  This  was  followed  by  the  suppression  of 
the  office  of  Stadtholder,  in  order  to  contract  the  increasing 
power  of  the  Prince  of  Orange. 

We  are  forced  to  pass  by  many  occurrences  which  took 
place  during  the  frequent  journeys  of  George  Fox  to  all  parts 
of  the  country ;  he  was  constantly  forming  new  meetings 
and  introducing  the  necessary  regularity  for  their  govern- 
ment; and  as  a  faithful  minister,  he  humbly,  but  zealously, 
discharged  that  duty  which  God  had  assigned  him  in  his> 
vineyard. 


CHAPTER  XXIV. 


In  the  beginning  of  this  year,  William  Penn  began  to 
attract  particular  attention,  on  account  of  his  firm  ad- 
1668.   herence  to  the  principles  of  the  Society  of  Friends. 

He  was  born  in  London  on  the  twenty-fourth  of  the 
eighth  month  [August],  1644.  His  father,  Sir  William  Penn, 
in  the  time  of  the  Commonwealth,  held  the  highest  office  of 
the  navy,  Rear  Admiral,  Vice  Admiral,  Admiral  of  Ireland, 
and  Vice  Admiral  of  England ; — all  of  which  he  discharged 
with  honor  and  fidelity.  He  retained  his  post  after  the  res- 
toration, was  knighted  by  Charles  Second,  and  was  distin- 
guished as  a  favorite  by  the  Duke  of  York.  The  promising 
prospect  he  entertained  of  his  son's  advancement,  justified 
him  in  paying  more  than  usual  attention  to  his  education, 
and  at  the  age  of  fifteen  he  was  entered  a  student  in  Christ 
Church  College  in  Oxford.  At  a  meeting  of  the  Society  of 
Friends  in  that  place,  he  received  some  relish  for  pure  and 
spiritual  religion,  and  the  ministry  of  Thomas  Loe  impress- 
ed him  with  an  ardent  desire  to  experience  the  truth  of  the 
doctrines.  He,  with  several  other  students,  withdrew  from 
public  worship,  and  held  private  meetings,  where  they  preach- 
ed and  prayed  among  themselves.  At  the  age  of  sixteen,  he 
was  fined  for  non-conformity ;  but  this  punishment  not  abat- 
ing the  fervor  of  his  zeal,  he  was  at  length  expelled  from  col- 
lege. His  father  sent  him  to  France,  in  company  with  a 
party  of  fashionables,  who  were  making  a  tour  to  that  coun- 
try. He  continued  in  the  gay  and  volatile  society  of  Paris, 
until  his  mind  was  diverted  from  the  serious  thoughts  of  reli- 
gion. On  his  return,  his  father  found  him  not  only  proficient 
in  the  French  language,  but  polite  and  courtly  in  his  beha- 


HISTORY  OF  FRIENDS. 


277 


vior,  and  his  genteel  carriage  procured  him  the  character  of 
an  accomplished  young  gentleman.  But  amidst  the  caresses 
and  flatteries  of  men,  he  became  dissatisfied  with  his  mode  of 
life,  and  often  his  own  conscience  would  remind  him  of  his 
former  seriousness  and  good  resolutions ;  though  guilty  of 
nothing  which  the  world  terms  criminal,  yet,  by  the  light 
with  which  his  mind  was  illuminated,  he  was  sensible  he 
had  lost  ground,  as  to  the  attainment  of  that  inward  purity  of 
heart,  in  which  he  had  seen  the  substance  of  religion  to  con- 
sist. His  natural  inclination,  his  lively  and  active  disposi- 
tion, his  acquired  accomplishments,  his  father's  favor,  the  re 
spect  of  his  friends  and  acquaintance,  were  so  many  strong  in- 
centives to  embrace  the  glory  and  pleasures  of  the  world,  then 
even  courting  his  acceptance  ;  and  mountains  of  opposition  in 
his  way  to  adopt  that  pure  religion,  which  might  endanger  his 
relinquishment  of  them  all.  This  seemed  almost  insurmount- 
able, but  the  earnest  supplication  of  his  heart  being  to  the 
Lord  for  the  salvation  of  his  soul,  He  was  pleased  to  grant 
him  such  a  portion  of  his  grace  and  good  spirit,  as  enabled 
him  in  due  time  to  overcome  all  opposition,  to  brave  all  re- 
proaches and  persecutions,  and  to  form  a  determined  resolu- 
tion to  take  up  the  cross  of  Christ. 

In  the  year  1666,  his  father  having  committed  to  his  care 
and  management  a  large  estate  in  Ireland,  he  went  over  to  that 
island.  When  he  arrived  at  the  city  of  Cork,  he  went  to  hear 
Thomas  Loe,  who  began  to  preach  from  the  following  words  : 
"  There  is  a  faith  that  overcomes  the  world,  and  there  is  a 
faith  that  is  overcome  by  the  world."  Being  an  eloquent 
and  energetic  minister,  he  converted  young  Penn,  who  joined 
the  Society,  and  attended  their  meetings  constantly.  A  no- 
bleman informed  his  father  that  his  son  was  a  "  proselyte  to 
Quakerism,"  who  remanded  him  home.  On  his  return,  his 
father  did  not  observe  any  great  alteration  in  his  dress,  yet 
the  seriousness  of  his  deportment,  and  his  anxiety  of  mind, 
were  manifest  indications  of  the  truth  of  the  information  he 
had  received.  Strenuous  efforts  were  made  to  cause  him  to 
forsake  the  course  he  was  about  to  pursue,  which  would  dis- 


278 


HISTORY  OF  FRIENDS. 


appoint  all  his  father's  sanguine  hopes,  and  baffle  his  fond 
schemes  of  seeing  him  advanced  in  court ;  although  his  son 
felt  all  the  force  of  natural  affection  and  filial  duty,  and  would 
not  have  offended  him  in  any  case  wherein  the  peace  of  his 
conscience  was  not  concerned,  yet  he  could  not  comply  with 
the  requisitions  of  his  earthly  father,  in  those  things  which 
were  contrary  to  the  will  of  his  Father  in  heaven. 

His  father  could  endure  his  presence  no  longer,  but  turned 
him  out  of  doors  and  forced  him  to  subsist  on  the  charity  of 
his  friends.  He  endured  all  these  heart-rending  trials  with 
Christian  patience  and  magnanimity,  and  evinced  the  sincer- 
ity of  his  profession  by  relinquishing  every  worldly  prospect, 
in  order  to  attain  the  favor  of  Heaven. 

George  Fox  made  a  tour  through  England  and  Wales 
during  the  summer,  and  when  he  returned  to  London,  he 
paid  a  visit  to  his  old  friend,  Esquire  March,  who  was  a  jus- 
tice of  peace  in  Middlesex.  He  was  at  dinner,  with  several 
priests  and  persons  in  authority,  when  George  Fox  entered, 
but  the  good  minister  courteously  excused  himself  when  his 
friend  kindly  invited  him  to  sit  down  and  partake  of  the 
meal.  Understanding  that  the  visitor  was  a  "  Quaker,"  one 
of  the  guests  (a  papist)  asked  him,  whether  he  believed  in 
the  christening  of  children. 

"  There  is  no  scripture  for  such  a  practice,"  replied  George 
Fox. 

"  What !  "  exclaimed  the  papist,  "  not  for  christening  chil- 
dren ?" 

"  Nay,"  said  George  Fox ;  "  the  one  baptism  by  the  one 
spirit,  into  one  body,  we  own ;  but  to  throw  a  little  water  on 
a  child's  face,  and  to  call  that  baptizing  and  christening  it, 
we  have  no  scripture  for." 

"  Do  you  own  the  Catholic  Faith  ?"  inquired  the  believer 
in  the  Roman  doctrine. 

"  Yes,"  replied  George  Fox  ;  "  but  neither  the  Pope  nor 
the  papists  are  in  the  Catholic  faith :  the  true  faith  is  worked 
by  love,  and  purifies  the  heart ;  and  if  you  are  in  that  faith 
which  gives  victory,  and  access  to  God,  you  would  not  talk 


HISTORY  OF  FRIENDS. 


279 


to  the  people  of  a  purgatory  after  death  ;  neither  would  you 
use  prisons,  racks,  and  fires,  to  force  others  to  adopt  your  re- 
ligion. This  was  not  the  practice  of  the  Apostles  and  prim- 
itive Christians,  but  it  was  introduced  by  the  Jews  and  Hea- 
thens. I  desire  to  know  of  thee,  what  it  is  that  bringcth  sal- 
vation in  your  Church  ?" 

"  A  good  life,"  said  the  papist. 

"  And  nothing  else  ?"  inquired  George  Fox. 

"  And  good  works." 

"  Is  this  your  doctrine  and  principles  ?" 

He.  replied  in  the  affirmative.  "  Then,"  remarked  George 
Fox,  "  neither  thou,  nor  the  Pope,  nor  any  of  the  papists, 
know  what  it  is  that  bringeth  salvation." 

"  What  brings  salvation  in  your  Church  ?"  inquired  the 
Roman  Catholic. 

"  That  which  brought  salvation  in  the  Church  in  the  Apos- 
tles' days,"  was  the  reply ;  "  namely,  the  grace  of  God,  "Which, 
the  Scripture  says,  brings  salvation,  and  hath  appeared  to  all 
men  ;  and  teaches  us  to  deny  ungodliness,  and  worldly  lusts, 
and  to  live  godly,  righteously,  and  soberly  in  the  world.  By 
this  it  appears,  it  is  not  the  good  works  or  the  good  life  that 
brings  salvation,  but  the  grace  of  God." 

After  some  other  conversation  on  this  subject,  George  Fox 
called  March  aside,  in  order  to  make  arrangements  to  prevent 
the  persecution  of  some  Friends.  March  was  not  averse  to 
this,  but  said,  he  was  in  a  dilemma  how  to  act  towards  other 
dissenters,  since  they  did  not  swear. 

"  I  will  show  thee  how  to  distinguish,"  said  George  Fox, 
"  the  other  dissenters  do  swear  in  some  cases,  but  we  never 
swear  under  any  circumstance.  If  any  one  should  steal  their 
cows  or  horses,  thou  shouldst  ask  them  whether  they  would 
swear  the  cattle  were  theirs  ?  Many  of  them  will  readily  do 
it  But  if  thou  triest  our  Friends,  they  cannot  swear  for 
their  own  goods.  When  the  oath  is  tendered,  ask  them 
whether  they  can  swear  in  any  other  case  ;  if  they  belong  to 
our  Society  they  will  answer  in  the  negative,  if  not,  in  the 
affirmative." 


280 


HISTORY  OF  FRIENDS 


George  Fox  then  gave  him  a  relation  of  a  trial  of  a  thief 
in  Berkshire,  who,  having  stolen  two  beasts  from  a  member 
of  the  Friends,  was  imprisoned  in  the  county  jail.  The 
judge,  being  informed  that  the  person  who  prosecuted  was  a 
"  Quaker,"  would  not  hear  his  evidence  without  he  took  the 
oath.  This  he  refused  to  do ;  the  oath  of  allegiance  and  su- 
premacy was  then  tendered,  which  he  also  refused,  and  the 
judge  premunired  him  and  let  the  thief  go  free. 

Esquire  March  did  not  omit  to  allay  the  spirit  of  persecu- 
tion in  the  section  of  the  country  in  which  he  held  his  office, 
and,  although  he  could  not  avoid  sending  some  to  prison,  yet 
it  was  but  for  a  few  hours,  or  one  day.  Even  this  rendered 
him  so  unhappy  that  he  told  the  king  he  had  sent  some  of 
the  Quakers  to  prison  contrary  to  his  conscience,  and  he 
could  do  so  no  more. 

In  this  year  a  young  woman  of  Edmondsbury,  having  de- 
stroyed* her  natural  child,  was  committed  to  prison  to  answer 
the  charge  at  the  next  sessions  of  the  county  court.  Here 
she  was  converted  to  the  doctrine  of  Friends,  by  William 
Bennet,  who  was  in  the  same  prison  for  refusing  to  take  the 
oath,  and  from  a  most  grievous  sinner  she  became  a  true 
penitent.  At  her  trial,  Judge  Matthew  Hale,  taking  an  in- 
terest in  her  unhappy  situation,  caused  the  indictment  to  be 
written  in  such  a  manner  as  would  force  the  jury  to  bring 
her  in  "  not  guilty."  But  she  somewhat  astonished  the  good 
judge,  when  she  pleaded  guilty  of  the  crime,  and  he  told  her 
that  she  did  not  duly  consider  what  she  said  ;  since  it  could 
not  be  believed  that  a  young  woman  like  her  would  kill  her 
child  wilfully  and  designedly.  The  judge  wished  to  show 
her  a  chance  of  escape,  but  the  fear  of  God  was  strong  in 
her  heart ;  fig-leaves  would  not  hide  her  wickedness,  and  she 
relied  alone  on  the  spirit  of  God.  Then  she  plainly  said  to 
the  Court; — "I  did  commit  the  act  to  hide  my  shame.  1 
have  sinned  most  grievously,  and  now  in  the  hour  of  true 
repentance,  I  can  by  no  means  excuse  myself,  but  am  will- 
ing to  undergo  the  punishment  the  law  requires.  How  could 
T  expect  the  forgiveness  of  God,  if  I  denied  my  guilt  ?" 


HISTORY  OF  FRIENDS. 


281 


Judge  Hale  shed  tears  at  this  undisguised  and  free  con- 
fession, and  addressed  her  in  the  following  manner  ; — "  Wo- 
man, such  a  case  as  this  I  never  met  before ;  perhaps  you 
who  are  but  young,  and  speak  so  piously,  as  being  struck  to 
the  heart  with  repentance,  might  yet  do  some  good  in  the 
world;  but  now  you  force  me,  since  you  admit  of  no  excuse, 
to  pronounce  sentence  of  death  against  you." 

When  she  came  to  her  place  of  execution,  she  made  a 
speech  to  those  gathered  around,  exhorting  them,  and  espe- 
cially the  young,  "  to  have  the  fear  of  God  before  their  eyes ; 
to  give  heed  to  his  secret  reproofs  for  evil,  and  not  grieve  and 
resist  the  good  spirit  of  the  Lord ;  which  she  herself  not 
having  timely  minded,  it  had  made  her  run  in  evil,  and  thus 
proceeding  from  wickedness  to  wickedness,  it  had  at  last 
brought  her  to  this  dismal  exit.  But  since  she  firmly  trusted 
to  God's  infinite  mercy,  nay,  surely  believed  her  sins,  though 
of  a  bloody  dye,  to  be  washed  off  by  the  pure  blood  of  Christ, 
she  could  contentedly  leave  the  world." 

Thus  she  preached  on  the  gallows  the  doctrine  of  Truth, 
and  gave  convincing  proof  that,  like  the  thief  on  the  cross, 
she  should  soon  join  her  Saviour  in  Paradise. 

Thomas  Loe  died  this  year  in  London.  He  was  a  man 
of  fine  temper ;  easy,  affable  and  pleasing  in  conversation, 
and  benevolent  in  his  disposition  ;  he  gained  the  affection 
and  esteem  of  all  persons  with  whom  he  associated.  He 
visited  Ireland  several  times,  where  he  preached  to  large 
gatherings,  and  converted  many  to  the  belief  of  the  Society 
of  Friends.  His  pious  departure  from  the  scene  of  his  labors 
was  consistent  with  the  even  tenor  of  his  life ;  resulting  from 
the  excellent  line  of  conduct  he  had  early  marked  out  for  his 
own  good,  and  the  glory  of  God.  Whilst  on  his  death-bed, 
he  was  visited  by  William  Penn,  whom  he  converted  in 
Cork,  and  in  whom  he  took  especial  interest.  "  Bear  thy 
cross  and  stand  faithful  to  God,"  said  the  dying  man  ;  "  then 
he  will  give  thee  an  everlasting  crown  of  glory,  that  shall  not 
be  taken  from  thee.  There  is  no  way  which  shall  prosper, 
than  that  which  the  holy  men  of  old  have  walked  in.  God 


282 


HISTORY  OF  FRIENDS. 


hath  brought  immortality  to  light,  and  life  immortal  is  felt. 
Glory,  glory  to  him,  for  he  is  worthy  of  it.  His  love  over- 
comes my  heart,  nay  my  cup  runs  over ;  glory  be  to  his 
name  for  ever !" 

This  dying  testimony  to  the  virtue  of  that  grace  and  truth 
which  obtains  the  victory  over  death,  was  a  comfort  and  con- 
firming evidence  to  William  Penn,  of  the  solidity  of  that 
religion  which  he  had,  against  much  opposition,  embraced 
as  the  road  to  eternal  salvation.  At  another  time,  he  said 
to  his  friends  at  his  bed-side,  "  Be  not  troubled,  the  love  of 
God  overcomes  my  heart."  And  to  George  Whitehead  and 
others,  he  said,  "  The  Lord  is  good  to  me ;  this  day  he  hath 
covered  me  with  his  glory.  I  am  weak,  but  am  refreshed  to 
see  you."  Another  friend  asking  how  he  was,  he  answered, 
"  I  am  near  leaving  you,  I  think ;  but  am  as  well  in  my 
spirit  as  I  can  desire.  I  bless  the  Lord ;  I  never  saw  more 
of  the  glory  of  God,  than  I  have  done  this  day."  Thus 
rejoicing  in  hope  till  his  end,  his  parting  breath  expressed  a 
song  of  praise  to  that  Almighty  Being  whose  goodness  pre- 
served him  through  life,  and  deserted  him  not  in  the  end. 

Thomas  Vincent,  a  Presbyterian  minister,  became  highly 
offended  because  some  of  the  members  of  his  Church  had 
become  convinced  of  the  truth  of  the  doctrine  of  Friends, 
and  joined  the  Society.  He  accused  them  of  holding  errone- 
ous doctrine  in  regard  to  the  Trinity,  because  they  did  not 
approve  of  some  expressions  which  were  not  to  be  found 
in  the  Bible.  On  this  subject  a  dispute  was  held  in  the  Pres- 
byterian Church  of  London ;  Thomas  Vincent  taking  one 
side,  and  George  Whitehead  the  other.  The  first  accusa- 
tion brought  against  the  Quakers  was,  "  That  they  held  a 
most  damnable  doctrine,"  which  was  denied  by  George 
Whitehead ;  but  before  they  would  give  him  time  to  prove 
it  was  false,  Vincent  said,  "  Do  you  own  one  Godhead,  sub- 
sisting in  three  distinct  and  separate  persons  ?" 

Whitehead  said  it  was  an  unscriptural  doctrine,  and  Vin- 
cent framed  this  syllogism : 


HISTORY  OF  FRIENDS. 


283 


"  There  are  three  that  bear  record  in  heaven,  the  Father, 
the  Word,  and  the  Holy  Ghost ;  and  these  three  are  one. 

"  There  are  either  three  manifestations,  three  operations, 
three  substances,  or  three  something  else  beside  subsistences: 

"  But  they  are  not  three  manifestations,  three  operations, 
three  substances,  not  three  anythings  else  beside  subsistences. 

"  Ergo,  three  substances." 

George  Whitehead  rejected  these  terms  because  they  were 
not  found  in  Scripture,  not  deducible  from  1  John  v.  8,  the 
place  Vincent  instanced,  and  said,  "  I  desire  an  explanation 
of  these  terms,  inasmuch  as  God  did  not  use  to  wrap  up  his 
truths  in  heathenish  metaphysics,  but  in  plain  language." 

"  No  better  explanation  could  be  procured  than  the  mys- 
tory  of  his  syllogism." 

George  Whitehead  and  William  Penn  who  was  also 
there,  quoted  several  passages  from  Scriptures,  proving 
God's  complete  unity.  William  Penn  denied  the  minor 
proposition  of  Vincent's  syllogism  ;  "  For,"  said  he,  "  no  one 
substance  can  have  three  distinct  subsistences  and  preserve  its 
own  unity ;  for  every  substance  will  have  its  own  subsistence ; 
so  that  three  distinct  substances,  or  manners  of  being,  will 
require  three  distinct  subsistences  or  beings,  consequently, 
three  Gods  ;  for  if  the  Godhead  subsists  in  three  separate 
manners  or  forms,  then  is  not  any  one  of  them  a  perfect  and 
complete  subsistence  without  the  other  two ;  so  parts,  and 
something  finite,  is  in  God,  or,  if  infinite,  then  three  distinct 
infinite  subsistences ;  and  what  is  this  but  to  assert  three 
Gods,  since  none  is  infinite,  but  God  ?  On  the  contrary, 
there  being  an  inseparability  betwixt  the  substance  and  its 
subsistence,  the  unity  of  substance  will  not  admit  a  Trinity 
of  uncommunicable  or  distinct  subsistences."^ 

To  make  this  strange  doctrine  somewhat  clearer,  George 
Whitehead  compared  their  three  persons  to  three  Apostles, 
and  said,  "  He  did  not  understand  how  Paul,  Peter,  and 
John,  could  be  three  persons  and  one  Apostle." 

A  man  named  Maddocks,  one  of  Vincent's  followers, 
*  This  discussion  is  taken  verbatim  from  Sewel's  History. 


284 


HISTORY  OF  FRIENDS. 


said,  "  He  that  scornfully  and  reproachfully  compares  our 
doctrine  of  the  blessed  Trinity,  of  Father,  Son,  and  Spirit, 
one  in  essence,  but  three  in  person,  to  three  finite  men,  as 
Paul,  Peter,  and  John,  is  a  blasphemer,  and  you,  George 
Whitehead,  have  done  so." 

Whether  this  was  a  rash  conclusion  or  otherwise,  the  judi- 
cious reader  will  determine.  This  dispute  made  quite  a 
sensation  in  London,  and  soon  after  its  termination,  William 
Penn  published  a  book,  entitled,  "  The  Sandy  Foundation 
Shaken,"  in  which  he  calmly  and  clearly  explained  the 
points  controverted,  and  defended  his  position  with  strong 
and  judicious  argument,  together  with  passages  from  the 
Holy  Scripture.  This  work  gave  great  offence  to  some 
powerful  ecclesiastics,  who  soon  applied  their  accustomed 
method  of  refuting  what  they  termed  error,  by  imprisoning 
the  author  in  the  Tower.  Here  he  was  placed  in  close  con- 
finement, and  even  denied  the  visits  of  his  friends  ;  but  his 
enemies  did  not  attain  their  purpose.  On  being  informed 
that  the  Bishop  of  London  was  resolved  he  should  either 
publicly  recant  or  die  in  prison,  he  determined  not  to  yield 
the  least  compliance  in  violation  of  his  conscience,  and  his 
prison  should  be  his  grave,  if  his  freedom  depended  on  the 
retraction  of  one  tittle  of  what  he  believed  to  be  right.  Pre- 
cluded from  the  opportunity  of  promoting  piety  by  his  min- 
isterial labors,  he  was  not  unmindful  of  the  great  purpose 
of  his  life,  and  applied  himself  diligently  to  writing  several 
works,  which  were  published  by  his  friends  in  London.  It 
was  in  the  Tower  he  wrote  that  excellent  treatise,  "No 
Cross,  no  Crown,"  a  book  tending  to  promote  the  general 
design  of  religion,  which  went  through  several  editions.  In 
order  to  clear  himself  from  the  aspersions  cast  upon  him  on 
account  of  his  doctrine  in  relation  to  the  Trinity,  he  published 
a  small  tract,  called,  "  Innocency  with  her  Open  Face,"  in 
which  he  successfully  vindicated  himself,  and  was  released 
from  prison,  after  a  confinement  of  seven  months. 

Another,  one  of  the  faithful  followers  of  Christ,  Josiah 
Coale,  was  called  upon  to  give  up  his  stewardship  during 


HISTORY  OF  FRIENDS. 


295 


this  year,  after  leading  a  life  of  uprightness,  usefulness,  and 
godliness.  Having  travelled  through  some  parts  of  America, 
the  West  Indies,  Holland,  and  England,  suffering  many  hard- 
ships and  imprisonments  ;  and  his  zealous  ministerial  services 
for  the  space  of  twelve  years,  wasted  his  strength,  and  finished 
an  honorable  and  virtuous  life  by  a  gradual  decline.  During 
his  sickness  George  Fox  visiting  him,  inquired  whether  he 
had  anything  to  say  to  his  friends  in  England.  He  replied, 
that  he  had  discharged  his  duty  fully  in  his  travels  amongst- 
them,  and  had  nothing  more  to  leave  them,  except  his  love 
and  the  blessing  of  God.  An  eloquent  prayer  was  offered 
up  to  Heaven  at  his  bed-side,  by  George  Fox,  and  the  dying 
man  turning  his  eyes  upon  his  weeping  friends  around,  said, 
in  a  voice  of  tenderness :  "  Well,  Friends,  be  faithful  to  God, 
and  have  a  single  eye  to  his  glory,  and  seek  nothing  for 
yourselves  or  your  own  glory  ;  and  if  anything  of  that  kind 
arise,  judge  it  down  by  the  power  of  the  Lord  God,  that  ye 
may  be  clear  in  his  sight, and  answer  his  witness  in  all  people: 
then  will  ye  have  the  reward  of  life.  For  my  part,  I  have 
walked  in  faithfulness  with  the  Lord.  His  majesty  is  with 
me,  and  his  crown  of  life  is  upon  me:  so  mind  my  love  to 
all  my  friends."  To  Stephen  Crisp  he  said  :  "  Dear  heart, 
keep  low  in  the  holy  seed  of  God,  and  that  will  be  thy  crown 
for  ever.''  In  a  short  time  he  fainted,  and  fell  into  the  arms 
of  his  friends,  where,  without  a  sigh  or  groan,  he  passed  into 
the  sleep  of  death,  to  be  awakened  only  by  the  trump  of  the 
archangel. 

Francis  Howgill  was  one  of  the  most  active  among  the 
first  promulgators  of  the  doctrine  of  the  Society  of 
1669.  Friends ;  and  his  qualifications,  his  virtues,  his  ser- 
vices, and  his  sufferings,  have  been  laid  before  the 
reader  in  several  parts  of  this  history.  In  the  year  1661,  he 
suffered  imprisonment,  with  a  great  many  of  his  friends,  in 
London,  in  consequence  of  the  insurrection  of  the  fifth-mo- 
narchy men.  After  he  was  released,  he  continued  his  labors 
until  the  year  1663,  when  he  was  summoned  to  appear  be- 
fore the  magistrates  at  Kendal,  as  before  related,  and  in  con- 


286 


HISTORY  OF  FRIENDS. 


sequence  premunired  and  imprisoned  for  life.  On  the 
twentieth  of  the  first  month  [January]  he  finished  his  course 
on  earth  in  Appleby  prison,  after  a  sickness  of  nine  days. 
During  his  illness,  he  was  often  heard  to  say  :  "  I  am  con- 
tent to  die,  and  praise  God  for  the  many  sweet  enjoyments 
and  refreshments  I  have  received,  even  in  my  prison-bed, 
and  I  freely  forgive  all  who  placed  me  here.  This  is  the 
place  of  my  first  imprisonment ;  and  if  it  be  the  place  of 
laying  down  the  body,  I  am  content."  Two  days  before  his 
death,  his  wife  and  friends  being  present,  he  addressed  them 
in  the  following  language  : — "  Friends :  As  to  matter  of 
words,  you  must  not  expect  much  more  from  me,  neither  is 
there  any  great  need  of  it :  as  to  speak  to  matters  of  faith  to 
you,  who  are  satisfied,  only  that  you  remember  my  dear  love 
to  all  Friends  who  inquire  of  me,  for  I  ever  loved  Friends 
well,  and  any  others  in  whom  truth  appeared ;  and  truly 
God  will  own  his  people,  as  he  hath  ever  hitherto  done,  and 
as  we  have  daily  witnessed ;  for  no  sooner  had  they  passed 
that  act  against  us  for  banishment,  to  the  great  suffering  of 
many  good  friends,  than  the  Lord  stirred  up  enemies,  even 
three  great  nations,  whereby  the  violence  of  their  hands  was 
taken  off.  As  for  me,  I  am  well,  and  content  to  die ;  I  am 
not  at  all  afraid  of  death.  And  truly  one  thing  I  have  ob- 
served, which  is,  that  this  generation  passeth  away— many 
good  and  valuable  friends  have  been  within  these  few  years 
taken  from  us,  and  therefore  you  have  need  to  watch,  and 
be  faithful,  so  that  we  may  leave  a  good  and  not  a  bad  favor 
to  the  succeeding  generation ;  for  you  see,  it  is  but  a  little 
time  that  any  of  us  have  to  stay  here."  His  voice  became 
weak,  but  recovering,  he  said,  "  I  have  sought  the  way  of 
the  Lord  from  a  child,  and  lived  innocently  as  among  men  ; 
and  if  any  inquire  concerning  my  latter  end,  let  them  know 
that  I  die  in  the  faith  in  which  I  lived  and  suffered  for."  In 
the  fiftieth  year  of  his  age,  he  departed  this  life,  in  perfect 
peace  with  God,  and  in  full  hope  of  a  glorious  immortality. 
Some  time  before  his  decease,  he  made  his  will,  in  which 
he  bequeathed  a  token  of  his  affectionate  remembrances  to 


HISTORY  OF  FRIENDS.  28T 

several  of  his  brethren  and  feliow-laborers  in  the  ministry. 
He  also  left  a  legacy  to  the  poor  Friends  living  in  that  sec- 
tion of  the  country  in  which  he  dwelt.  Although  his  per- 
sonal estate  was  forfeited  to  the  king  for  ever,  the  confis- 
cation of  his  real  estate  was  only  during  life. 

As  his  last  will  and  testament  to  his  daughter,  he  wrote 
her  an  epistle  of  advice  and  council  in  regard  to  her  conduct 
through  life,  which  contains  many  reflections  useful  for  the 
mind  of  the  young.  The  entire  letter  is  therefore  trans- 
scribed  : 

"  Daughter  Abigail  : 

u  This  is  for  thee  to  take  heed  unto  and  observe,  for  the 
regulating  thy  conversation  in  this  world,  so  that  thy  life  may 
be  happy  and  thy  end  blessed,  and  God  glorified  by  thee  in 
thy  generation.  I  was  not  heir  to  great  possessions ;  but  the 
Lord  hath  endowed  me  with  a  competency,  and  hath  been 
as  a  tender  father  to  me,  because  I  trusted  in  him,  and  loved 
righteousness  from  a  child. 

"  My  counsel  to  thee  is,  that  thou  remember  thy  Creator  in 
the  days  of  thy  youth,  fear  him  and  serve  him  all  thy  days  ; 
first,  seek  the  kingdom  of  God  and  the  righteousness  thereof. 
Though  thou  be  born  into  the  world  a  reasonable  creature, 
yet  thou  must  be  born  again  into  God's  image.  Seek  and 
thou  shalt  find  ;  wait  and  thou  shalt  receive.  If  thou  ask,  In 
what  and  how  must  I  seek  and  wait  ?  I  inform  thee  that  thou 
must  silence  all  thy  own  thoughts ;  and  thou  must  turn  thy 
mind  to  that  which  is  holy,  and  good  within  thyself,  the 
light  of  Jesus  Christ,  wherewith  thou  art  enlightened, 
which  shows  thee  when  thou  dost  evil,  and  checks  and  re- 
proves thee  for  it.  Take  heed  unto  that,  and  it  will  show  thee 
evil  notions  or  thoughts  ;  and  as  thou  lovest  it,  it  will  subdue 
them,  and  preserve  thee  for  the  time  to  come  out  of  the  evil ; 
and  thou  wilt  feel  thy  heavenly  Father  working  in  thee  and 
begetting  thee  unto  life,  and  thou  wilt  feel  the  power  of  the 
Lord  strengthening  thee  in  thy  little,  and  making  thee  grow  in 
the  immortal  feed,  and  outgrow  all  evil,  so  that  thou  wilt 
daily  die  to  it,  and  take  no  pleasure  in  it,  but  in  the  Lord, 


288 


HISTORY  OF  FRIENDS. 


and  his  goodness  and  virtue  shed  abroad  in  thy  heart.  Love 
the  Lord  with  thy  heart  and  soul,  even  him  that  made  thee, 
and  gave  being  to  thee,  and  all  things  in  heaven  and  on  earth. 
And  do  thou  inquire  of  thy  dear  mother,  she  will  inform  thee, 
she  knows  Him,  and  the  way  to  life  and  peace ;  and  hearken 
to  her  instructions. 

"  Be  sober-minded  in  thy  youth,  and  delight  to  read  the  Scrip- 
tures and  books  written  by  Friends,  and  take  heed  what  thou 
readest,  to  conform  thy  practice  thereto,  as  far  as  thou  under- 
standest,  and  pray  often  to  the  Lord,  that  he  will  increase  thy 
knowledge  in  his  law  and  open  thy  understanding  in  the 
things  of  his  kingdom.  God  is  a  spirit  of  light,  life  and  pow- 
er ;  He  it  is  that  searcheth  the  heart,  and  shows  thee  when 
thou  hast  done  evil ;  that  which  shows  thee  evil  is  good,  and 
that  which  shows  a  lie  is  truth  ;  this  is  within,  take  heed  to  it  5 
this  is  called  God's  Spirit  in  the  scripture,  believe  in  it,  love 
it,  and  it  will  quicken  thy  heart  to  good,  and  it  will  subject 
the  evil.  Here  is  thy  teacher  near  thee  ;  love  it,  and  if  thou 
act  contrary,  it  will  condemn  thee  ;  therefore  take  heed  unto 
this  spirit  of  truth,  and  it  will  enlighten  and  enliven  thee,  and 
will  open  thy  understanding,  and  give  thee  to  know  what 
God  is,  and  to  do  that  which  is  good  and  acceptable  in  his 
sight ;  this  spirit  never  errs,  but  leads  out  of  all  error  into  all 
truth.  Search  thy  heart  often  by  the  light  of  Christ  in  thee  ; 
bring  thy  deeds  to  it,  that  they  may  be  tried  thereby,  and  ex- 
amine thyself,  how  the  case  stands  between  the  Lord  and 
thee ;  and  if  thee  feels  conviction  for  any  wrong  thing,  re- 
gard the  reproofs  of  instruction,  they  are  the  ways  of  life  ; 
humble  thyself  in  sorrow,  and  turn  unto  the  Lord,  and  he 
will  show  thee  mercy  ;  and  take  heed  for  the  time  to  come, 
that  thou  dost  not  run  into  the  same  evil  again ;  keep  thy 
heart  clean  ;  watch  against  the  evil  in  thyself,  in  that  which 
shows  it,  wherein  there  is  power,  and  thereby  thou  hast 
power  to  overcome  all  evil. 

"  Dear  child,  avoid  sensual  and  sinful  pleasures,  which  are 
but  transient  delights,  terminating  in  misery ;  but  keep  under 
the  cross  to  the  carnal  will  and  affections ;  avoid  evil  and 


HISTORY  OF  FRIENDS 


289 


loose  company,  for  evil  communications  corrupt  good  man- 
ners ;  and  associate  with  those  who  fear  the  Lord,  who  wor- 
ship in  spirit  and  in  truth,  whose  lives  are  holy  and  exem- 
plary, and  whose  conversation  is  pure  and  blameless. 

"And  now,  Abigail,  as  to  thy  well-being  in  this  life,  this  is 
my  advice  and  counsel  unto  thee; — love  thy  dear  mother, 
ever  obey  and  honor  her,  and  see  thou  grieve  her  not ;  be 
not  stubborn  or  wilful,  but  submissive  to  her  instructions,  and 
obedient  to  her  commands,  whose  love  hath  been  too  great 
over  thee  and  thy  sisters,  which  hath  brought  too  much  trou- 
ble upon  herself.  Do  thou  always  live  with  her,  and  be  a 
help  unto  her,  and  cherish  her  in  her  advanced  years,  that 
she  may  be  comforted  in  thee,  and  her  soul  may  bless  thee. 
Love  thy  sisters,  and  be  always  courteous  to  them  and  thy 
brother;  encourage  one  another  to  do  good.  Learn  in  thy 
youth  to  read,  write,  sew,  knit,  and  all  points  of  honest  labor, 
and  good  housewifery,  that  become  a  maid,  and  as  thou 
growest  up  in  years,  labor  in  the  country.  Flee  idleness  and 
sloth,  as  the  nourishers  of  evil,  and  beware  of  pride  and  vain 
curiosity ;  be  well  content  with  such  apparel  as  thy  mother 
will  permit  thee,  as  thou  mayest  be  a  good  example  to  others. 
And  if  thee  lives  to  be  a  woman,  keep  thyself  unspotted,  and 
let  not  thy  mind  out  after  vain  sports  and  pastimes  ;  the  end 
of  all  these  is  sorrow.  And  in  thy  conversation  with  young 
men  be  very  discreet,  and  watchful  over  thy  affections,  so  as 
not  to  be  unwarily  drawn  into  any  imprudent  or  unhappy 
attachment.  Preserve  the  modesty  of  thy  sex  inviolate,  and 
if  thy  inclination  is  to  marry,  seek  not  a  husband,  but  let  a 
husband  seek  thee.  If  thou  livest  in  the  fear  of  God,  and 
lead  an  honest  and  virtuous  life,  they  that  fear  God  will  seek 
thee.  Do  not  give  thy  affections  to  every  one  that  offers,  but 
be  very  considerate,  and  above  all  things  (if  thou  dost  marry) 
choose  a  religious  man ;  and  make  thyself  thoroughly  ac- 
quainted with  his  conversation  and  course  of  life  before  thou 
give  consent.  Be  discreet  and  wise,  hide  nothing  from  thy 
mother,  and  if  she  be  living,  marry  not  without  her  consent. 
And  if  thee  joins  thyself  to  an  husband,  let  it  be  thy  especial 


290 


HISTORY  OF  FRIENDS. 


care  to  preserve  thy  affection  to  him  unimpaired ;  be  com- 
pliant to  his  desire,  and  honor  him  before  all;  give  him  no 
occasion  of  uneasiness  or  dissatisfaction,  but  be  gentle  and 
easy  to  be  entreated,  and  mind  thy  own  business ;  by  these 
means  thou  wilt  engage  his  heart,  and  increase  his  affection 
for  thyself.  And  if  the  Lord  gives  thee  children,  bring  them 
up  in  his  fear,  and  in  useful  employment,  that  thou  mayst  be 
favored  with  the  Lord's  blessing  in  thy  youth,  in  thy  advanc- 
ing years,  and  all  thy  life  long.  These  things  I  give  thee  in 
charge  to  observe,  as  my  mind  and  will  and  counsel  unto 
thee,  unalterable. 

"  Thy  dear  Father, 

"  Francis  Howgill."' 


CHAPTER  XXV, 


Persecution  for  religion  seemed  to  have  subsided,  and 
more  liberal  sentiments  were  adopted  by  the  moderate  party 
of  the  leading  churchmen.  In  the  spring,  George  Fox  went 
to  York  and  several  places  in  the  north  of  England,  but 
passed  on  his  way  unmolested  by  his  old  enemies.  In  com- 
pany with  Thomas  Briggs  and  John  Stubs,  he  went  to  Ire- 
land, and  was  received  kindly  by  his  friends  in  Dublin  ;  but 
in  his  journey  through  the  country,  he  met  with  no  small 
opposition  from  the  Papists,  who  were  very  numerous.  At 
Cork,  he  made  an  effort  to  release  some  prisoners,  who  were 
confined  in  jail  on  account  of  their  religion,  but  failed,  on 
account  of  the  obduracy  of  the  mayor.  He  went  to  many 
other  places  in  the  kingdom,  but  soon  returned  to  Dublin, 
and  sailed  again  for-England.  At  Bristol  he  met  Margaret 
Fell,  then  on  a  visit  to  her  daughter,  to  whom  he  made  an 
offer  of  marriage.  He  called  her  children  together,  and 
asked  their  consent,  which  being  readily  granted,  they  were 
married  at  a  public  meeting  of  Friends  in  Bristol. 

The  Duke  of  Buckingham  succeeding  Clarendon  in  the 

station  of  prime  minister,  he  showed  more  lenity  to 
1670.   the  non-conformists  than  his  predecessor  had  done- 

and  suffered  them  to  hold  their  meetings  without  mo- 
lestation. 

The  king,  in  his  speech  at  the  opening  of  Parliament,  ex- 
pressed his  desire  that  ihey  would  take  into  serious  delibe- 
ration the  means  of  effecting  an  union  amongst  all  his  Pro- 
testant subjects,  whereby  they  might  be  induced  not  only  to 
submit  quietly  to  the  government,  but  cheerfully  give  their 
assistance  to  its  support.    But  the  majority  of  the  House  of 


292 


HISTORY  OF  FRIEXDS. 


Commons,  under  the  influence  of  the  same  party  spirit 
which  had  stimulated  them  to  enact  the  severe  laws  of  this 
reign,  appeared  much  disturbed,  and  in  return  petitioned  the 
king  to  issue  a  proclamation  for  the  enforcement  of  the  laws 
against  conventicles,  and  for  preserving  the  peace  of  the 
kingdom  against  unlawful  assemblies  of  Papists  and  non- 
conformists. The  king  accordingly  issued  the  proclamation  : 
but  it  was  not  attended  with  very  serious  consequences,  for 
the  dissenters,  who,  to  avoid  persecution,  had  usually  met 
clandestinely,  now  appeared  more  openly,  and  ventured  to 
assemble  publicly  for  religious  worship.  A  scheme  was  set 
on  foot  for  comprehending  the  Presbyterians  in  the  body  of 
the  established  Church,  and  granting  toleration  to  other  dis- 
senters. Lord  Chief  Justice  Hale  volunteered  to  draw  up  a 
bill  for  this  purpose,  and  Sir  Orlando  Bridgeman  to  support 
it  with  all  his  interest  in  Parliament.  This  somewhat 
alarmed  the  bishops  ;  and  Archbishop  Sheldon  wrote  a  cir- 
cular letter  to  his  suffragans,  enjoining  them  to  make  a  mi- 
nute inquiry  in  relation  to  the  conventicles  in  their  respective 
dioceses.  Having  received  all  the  information  he  could  pro- 
cure, he  exaggerated  every  circumstance  to  the  king,  and 
obtained  from  his  easy  nature  a  new  proclamation,  to  put 
the  laws  in  force  against  the  non-conformists,  and  particu- 
larly against  the  preachers,  according  to  the  statute  of  17 
Car.  II.,  which  prohibits  their  residing  in  corporations.  The 
Parliament,  upon  their  meeting  after  the  prorogation,  seconded 
the  efforts  of  the  bishops,  and  adhered  to  the  king  in  sup- 
porting the  present  union  of  Church  and  state,  against  all 
adversaries. 

The  former  act  against  conventicles,  which  had  condemn- 
ed so  many  to  banishment,  having  expired  in  the  session  of 
Parliament  held  this  year,  they  proceeded  to  make  a  third 
act  against  them;  but  having  found  repeated  and  long  impri- 
sonments, and  even  banishment,  ineffectual  in  deterring 
Friends  from  collecting  for  the  worship  of  God,  they  resolved 
'to  try  the  effect  of  impoverishing  them ;  and  like  the  persecu- 
tor of  Job,  they  used  various  modes  to  accomplish  their  pur- 


HISTORY  OF  FRIENDS. 


293 


poses.  The  title  of  this  act  was,  "  An  act  to  prevent  and 
suppress  seditious  conventicles."  It  was  an  iniquitous  law; 
a  flagrant  violation  of  the  established  privileges  of  the  people 
of  England ;  it  destroyed  the  bulwark  of  liberty — the  trial  by 
jury — and  contrary  to  the  Magna  Charta — gave  one  single 
officer  the  power  to  fine,  convict,  or  imprison,  any  offender  ! 
The  English  historians  endeavor  to  palliate  the  severity  of 
this  law,  by  alleging  that  politics  and  the  cares  of  the  gov- 
ernment were  the  occasion  of  passing  it,  more  than  anything 
concerning  religion.  Echard,  according  to  Neale,  says ; 
"  That  this  and  all  the  penal  laws  made  against  the  dissent- 
ers, were  the  acts  of  the  Parliament,  and  not  of  the  Church, 
and  were  made  more  on  a  civil  and  political,  than  upon  a 
moral  and  religious  account,  and  always  upon  some  fresh 
provocation,  in  reality  or  appearance." 

Although  the  penal  laws  were  the  acts  of  the  Parliament, 
as  no  other  body  had  the  power  of  making  laws,  yet  it  would 
be  a  difficult  undertaking  to  exculpate  the  established 
Church.  The  Bishop  of  Peterborough  declared  in  the 
church  of  Rowel,  "  That  this  law  hath  done  its  business, 
with  all  fanatics,  except  the  Quakers;  but  when  the  Parlia- 
ment sits  again,  a  stronger  law  will  be  made,  not  only  to 
take  away  their  lands  and  goods,  but  also  to  sell  them  as 
bond-slaves." 

Ward,  of  Salisbury,  and  Gunning,  of  Ely,  are  also  said  to 
have  been  very  zealous  abettors  of  this  severity,  though 
many  of  the  bishops  had  the  prudence  to  allow  the  odium  of 
the  law  to  rest  upon  the  civil  magistrates.  Thomas  Elwooc! 
informs  us  ;  "  That  some  of  the  clergy,  of  most  ranks,  and 
others,  who  were  excessively  bigoted  to  that  party,  used  their 
utmost  efforts  to  find  out  and  encourage  the  most  profligate 
wretches,  to  turn  informers;  and  get  such  persons  into  paro- 
chial offices  as  would  be  most  obsequious  to  their  directions, 
and  prompt  at  their  beck,  to  put  this  law  into  the  most  rigor- 
ous execution." 

George  Fox  being  in  London  during  the  passage  of  this 
Act,  published  a  pamphlet,  setting  forth  the  injustice  of  the 


294 


HISTORY  OF  FRIENDS. 


law,  in  order,  if  possible,  to  keep  the  government  from  the 
execution  of  its  penalties.  He  also  wrote  an  epistle  to  his 
friends,  exhorting  them  to  faithfulness,  to  be  true  to  their  tes- 
timony, and  bear  with  Christian  patience  the  sufferings  they 
would  have  to  endure.  On  the  first  First-day  that  the  law  was 
put  into  effect,  George  Fox  went  to  Gracechurch  street  meet- 
ing, but  he  found  the  street  full  of  people,  and  a  guard  to 
keep  them  out  of  the  meeting-house ;  at  Lombard  street  he 
also  found  a  guard,  but  one  of  their  ministers  was  addressing 
a  crowd  of  people  in  a  court  before  the  door.  George  Fox 
arose  to  address  the  assembly,  but  a  constable  and  informer, 
with  the  aid  of  some  soldiers,  pulled  him  down ;  and  as  they 
committed  this  rash  act,  the  good  man  only  exclaimed — 
"  Blessed  are  the  peace-makers."  He  was  taken  before  the 
lord  mayor,  who  said  ;  "  Mr.  Fox,  you  are  an  eminent  man 
among  those  of  your  own  profession  ;  pray  will  you  be  instru- 
mental in  persuading  them  from  meeting  in  such  great  num- 
bers? Christ  hath  promised,  where  two  or  three  are  met  in 
his  name,  he  will  be  in  the  midst  of  them  ;  and  the  king  and 
Parliament  are  graciously  pleased  to  allow  four  to  meet 
together  to  worship  God ;  why  will  not  you  be  content  to 
partake  both  of  Christ's  promise  to  two  or  three,  and  the 
king's  indulgence  to  four  ?" 

George  Fox  answered  him  in  the  following  manner : 
"  Christ's  promise  was  not  to  discourage  many  from  meet- 
ing together  in  his  name,  but  to  encourage  the  few,  so  that 
they  might  not  forbear  to  meet  on  account  of  numbers.  But 
if  Christ  hath  promised  to  manifest  his  presence  in  the  midst 
of  so  small  an  assembly,  how  much  more  would  his  pre- 
sence abound  where  two  or  three  hundred  are  gathered  in 
his  name !  I  wish  thee  to  consider  whether  this  act  would 
not  have  taken  hold  of  Christ,  with  his  twelve  apostles  and 
seventy  disciples  (if  it  had  been  in  their  time),  who  used  to 
meet  often  together,  and  that,  with  great  numbers  ?  How- 
ever, this  act  did  not  concern  us ;  for  it  was  made  against 
seditious  meetings — of  such  as  met,  under  pretence  of  reli- 
gion, to  contrive  insurrection  ;  but  we  have  been  sufficiently 


HISTORY  OF  FRIENDS. 


295 


tried  and  proved,  and  always  found  peaceable ;  and  therefore 
he  should  do  well,  to  put  a  difference  between  the  innocent 
and  guilty.    May  we  not  read  the  Scriptures,  and  speak  the 
Scriptures  ?    Is  the  Liturgy  according  to  the  Scriptures  ?" 
"  Yes,"  replied  the  mayor. 

"  This  act  takes  hold  only  of  such  as  meet  to  plot  and  con- 
trive insurrections,  as  late  experience  hath  shown ;  but  you 
have  never  experienced  that  from  us.  Because  thieves  are 
sometimes  on  the  road,  must  not  honest  men  travel?  And 
because  plotters  and  contrivers  have  met  to  do  mischief,  must 
not  an  honest  people  meet  to  do  good?" 

The  informer  against  him  being  a  papist,  somewhat  excited 
the  people,  and  he  was  forced  to  make  his  escape,  without 
appearing  against  the  prisoner,  who  was  set  at  liberty.  In 
this  year  George  Fox  had  a  severe  sickness,  which  rendered 
him  for  some  time  both  blind  and  deaf,  and  although  his 
friends  despaired  of  him,  yet  in  a  few  months  he  grew  better. 

In  the  ninth  month  [September],  William  Penn  and 
William  Mead  were  taken  from  a  meeting,  and  imprisoned. 
The  indictment  set  forth,  "  That  William  Penn  and  William 
Mead,  with  divers  other  persons  to  the  number  of  three  hun- 
dred, were  tumultuously  assembled  together  with  force  and 
arms,  at  Gracechurch  street,  in  the  City  of  London,  on  the 
fifteenth  of  September ;  and  that  William  Penn,  by  agree- 
ment between  him  and  William  Mead,  had  preached  there 
in  the  public  street,  which  caused  to  be  assembled  a  great 
concourse  of  people."  To  this  indictment  they  all  pleaded 
"  not  guilty."  They  were  remanded  to  Newgate,  and  two 
days  after  were  brought  before  the  court  again,  which  openly 
manifested  a  pre-concerted  design  to  treat  them  with  the 
utmost  severity,  and  take  every  unfair  advantage  of  the  prison- 
ers that  lay  in  their  power.  Entering  the  court-room  with 
their  hats  on,  the  mayor  reproved  them  sharply ;  and  Re- 
corder Howel,  who  during  the  whole  trial  treated  them  with 
implacable  inhumanity,  fined  them  forty  marks  each. 

The  jury  being  sworn,  the  witnesses  deposed  that  they 
saw  William  Penn  speaking  to  the  people,  assembled  in 


296 


HISTORY  OF  FRIENDS. 


great  numbers  in  Gracechurch  street ;  but  they  did  not  hear 
what  he  said. 

"  Were  you  there  ?"  inquired  the  recorder,  of  William 
Mead. 

"  It  is  a  maxim  in  your  own  law,  that  no  man  is  bound  to 
accuse  himself.  Why,  then,  dost  thou  try  to  ensnare  me 
with  such  a  question  ?"  said  William  Mead. 

The  recorder  said,  in  a  rage,  "  Sir,  hold  your  tongue ;  I 
did  not  go  about  to  ensnare  you." 

"  We  confess  ourselves,"  said  William  Penn,  "  to  be  so 
far  from  recanting  or  declining  to  vindicate  the  assembling 
of  ourselves,  to  preach,  pray,  or  worship  the  eternal,  holy,  just 
God,  that  we  declare  to  all  the  world,  that  we  do  believe  it 
to  be  our  indispensable  duty  to  meet  incessantly  upon  so 
good  an  account ;  nor  shall  all  the  powers  upon  earth  be 
able  to  divert  us  from  reverencing  and  adoring  our  God  who 
made  us." 

The  sheriff,  Richard  Brown,  said,  "  You  are  not  here  for 
worshipping  God,  but  for  breaking  the  law.  You  do  your- 
selves injustice  in  going  on  with  that  discourse." 

"  I  affirm  I  have  broken  no  law,"  replied  William  Penn, 
u  nor  am  I  guilty  of  the  indictment  that  is  laid  to  my  charge  ; 
and  to  the  end,  the  bench,  the  jury  and  myself,  with  these 
that  hear  us,  may  have  a  more  direct  understanding  of  this 
procedure,  I  desire  you  would  let  me  know  by  what  law  it 
is  you  persecute  me,  and  upon  what  law  you  ground  ray 
indictment." 

"  Upon  the  common  law,"  answered  the  recorder. 

"  Where  is  that  common  law  ?"  inquired  William  Penn. 

"  You  must  not  think,"  said  the  recorder,  "  that  I  am  able 
to  run  up  so  many  years  and  over  so  many  adjudged  cases, 
which  we  call  common  law,  to  gratify  your  curiosity." 

"  This  answer,"  said  Penn,  "  is  very  short  of  my  question  ; 
for  if  it  be  common,  it  should  not  be  so  difficult  to  produce." 

"  Will  you  plead  to  your  indictment?"  exclaimed  the  re- 
corder. 

"  Shall  I  plead  to  an  indictment  that  hath  no  foundation 


HISTORY  OF  FRIENDS. 


297 


in  law  ?"  replied  Venn.  "  If  it  contains  that  law  you  say  I 
have  broken,  why  should  you  decline  to  produce  it,  since  it 
will  be  impossible  for  the  jury  to  determine,  or  bring  in 
their  verdict,  when  the  law  is  not  clear  to  them,  so  that  they 
may  act  according  to  it  ?" 

"  You  are  a  saucy  fellow,"  said  the  enraged  recorder. 
"  speak  to  the  indictment." 

But  William  Penn  insisted  on  his  right  to  have  the  law 
produced  on  which  the  indictment  was  founded,  and  the 
court  evading  it,  insisted  on  his  pleading  to  the  indict- 
ment as  it  stood :  at  last  the  recorder,  losing  all  patience, 
made  a  plain  confession  that  he  did  not  know  where  the  law 
was  to  be  found.  "  Will  you  teach  the  court  what  law  is  ?" 
asked  the  officer. 

"  If  the  common  law  be  so  hard  to  understand,  it  is  far 
from  being  common,"  was  the  reply ;  "  but  if  Lord  Coke,  in 
his  Institutes,  be  of  any  consideration,  he  tells  us  that  com- 
mon law  is  common  right,  and  that  common  right  is  the 
great  charter  privileges  confirmed  in  9  Hen.  III.,  29 ;  25 
Edw.  L,  1  ;  2  Edw.  III.,  8 ;  Coke's  Institutes,  ii.,  p.  56. 

"  You  are  a  troublesome  fellow,  and  it  is  not  for  the 
honor  of  the  court  to  suffer  you  to  go  on,"  said  the  recorder. 

"  I  design  no  affront  to  the  court,"  replied  Penn,  "  but  to 
be  heard  in  my  just  plea ;  and  I  must  plainly  tell  you, 
that  if  you  deny  me  the  oyer  of  that  law,  which  you  suggest 
I  have  broken,  you  do  at  once  deny  me  an  acknowledged 
right,  and  evidence  to  the  whole  world  your  resolution  to 
sacrifice  the  privileges  of  Englishmen  to  your  own  sinister 
and  arbitrary  design."  This  exasperated  the  recorder,  and 
he  called  the  officers  to  take  him  away  :  and  addressing  the 
mayor,  he  said,  "  My  lord  ;  if  you  do  not  take  some  course 
with  this  pestilent  fellow  to  stop  his  mouth,  we  shall  not  be 
able  to  do  anything  to-night."  The  mayor  ordered  him  to 
be  taken  to  the  bail-dock ;  and  as  he  was  leaving  the  bar,  he- 
made  the  following  address  to  the  jury  : 

"  This  I  leave  upon  your  consciences,  who  are  my  jury 
and  my  sole  judges,  that  if  these  ancient  fundamental  laws, 


298  HISTORY  OF  FRIENDS. 

which  relate  to  liberty  and  property,  and  are  not  limited  to 
particular  persuasions  in  matters  of  religion,  must  not  be  in- 
dispensably maintained  and  observed,  who  can  say  he  hath  a 
right  to  the  coat  on  his  back?  Certainly,  then,  our  liberties 
are  to  be  openly  invaded,  our  wives  to  be  ravished,  our  chil- 
dren enslaved,  our  families  ruined,  and  our  estates  led  away 
in  triumph  by  every  sturdy  beggar  and  malicious  informer, 
as  their  trophies,  by  our  pretended  forfeitures  for  conscience 
sake." 

William  Mead  then  said :  "  Ye  men  of  the  jury :  I  now 
stand  here  to  answer  to  an  indictment  against  me,  which  is 
a  bundle  of  stuff",  full  of  lies  and  falsehoods ;  for  therein  I 
am  accused  that  I  met  with  force  and  arms  unlawfully  and 
tumultuously.  Time  was  when  I  had  freedom  to  use  a 
carnal  weapon  ;  and  then  I  thought  I  feared  no  man.  But 
now  I  fear  the  living  God,  and  dare  not  make  use  thereof, 
nor  hurt  any  man,  nor  do  I  know  that  I  demeaned  myself  as 
a  tumultuous  person ;  therefore  it  is  a  very  proper  question 
that  William  Penn  demanded,  an  oyer  to  the  law  on  which 
our  indictment  is  grounded.  If  the  recorder  will  not  tell 
you  what  makes  a  riot,  &c,  Coke  tells  us  a  riot  is,  when 
three  or  more  are  met  together  to  beat  a  man,  or  to  enter  for- 
cibly another  man's  land,  to  cut  his  grass,  his  wood,  or  break 
down  his  pales." 

The  recorder  pulled  off'  the  prisoner's  hat,  and  in  a  con- 
temptuous manner  he  said,  "  I  thank  you,  sir,  for  telling  me 
what  the  law  is." 

Richard  Brown,  the  inveterate  enemy  of  Friends,  remark- 
ed, that  he  was  at  one  time  an  Independent,  then  something 
else,  now  a  Quaker,  and  no  doubt  next  would  be  a  Papist. 
Brown  himself  had  formerly  been  a  Papist,  and  the  prisoner 
merely  repeated  the  well-known  Latin  verse  : 

"  Turpe  est  doctori  cum  culpa  redarguit  ipsum." 

William  Mead  was  then  taken  to  the  bail-dock,  and  the 
recorder  gave  the  following  charge  to  the  jury  : — "  You  have 
heard  what  the  indictment  is  ;  it  is  for  preaching  to  the  peo- 


HISTORY  OF  FRIENDS. 


299 


pie,  and  drawing  a  tumultuous  company  after  them ;  and 
Mr.  Penh  was  speaking.  If  they  should  not  be  disturbed 
you  see  they  will  go  on ;  there  are  three  or  four  witnesses 
that  have  proved  that  he  did  preach  there ;  that  Mr.  Mead  did 
allow  of  it,  and  after  this,  you  have  heard  by  substantial  wit- 
nesses what  is  said  against  them.  Now  we  are  upon  matter 
of  fact,  which  you  are  to  keep  to,  and  observe,  as  what  hath 
been  fully  sworn,  at  your  peril." 

As  this  was  an  irregular  proceeding,  William  Penn  arose 
in  the  bail-dock,  and  said  in  a  loud  voice  ; — "  I  appeal  to  the 
jury,  and  this  great  assembly,  whether  it  be  not  contrary  to 
the  undoubted  right  of  every  Englishman  to  give  the  jury 
their  charge  in  the  absence  of  the  prisoners  ?" 

"  Why,  ye  are  present,  you  hear,  do  you  not  ?"  said  the 
recorder  somewhat  irritated. 

"  No  thanks  to  the  court  that  ordered  me  into  1he  bail- 
dock,"  replied  Penn.  "  And  you  of  the  jury  take  notice  that 
I  have  not  been  heard,  neither  can  you  legally  leave  the  court 
before  I  have  been  fully  heard,  having  at  least  ten  or  twelve 
material  points  to  offer,  in  order  to  invalidate  the  indictment." 

"  Pull  that  fellow  down — pull  him  down,"  exclaimed  the 
furious  recorder. 

The  prisoners  were  placed  in  one  of  the  cells  of  the  prison, 
and  the  jury  were  commanded  to  agree  upon  their  verdict; 
after  remaining  about  an  hour  and  a  half, eight  of  their  num- 
ber agreed  upon  a  verdict,  but  the  other  four  were  dissatis- 
fied and  refused  to  enter  the  court.  *The  bench,  highly  pro- 
voked at  the  four  jurymen  obstructing  their  designs,  threatened 
in  menacing  language  to  inflict  the  same  punishment  on 
them  as  they  wished  to  do  upon  the  prisoners.  The  majority 
of  the  jurymen  again  went  to  the  jury-room,  and  after  a  short 
time  they  all  returned  to  the  bar  of  the  court  with  a  unani- 
mous verdict. 

"  Is  William  Penn  guilty  of  the  matter  whereof  he  stands 
indicted  in  manner  and  form,  or  not  guilty?"  interrogated  the 
officer. 


300 


HISTORY  OF  FRIENDS. 


"  He  is  found  guilty  of  speaking  in  Gracechurch  Street," 
replied  the  foreman. 
«  Is  that  all?" 

"  That  is  all  I  have  in  commission,"  was  the  answer. 

"  You  might  as  well  have  said  nothing,"  replied  the  recor- 
der, his  temper  somewhat  ruffled. 

"  Was  it  not  an  unlawful  assembly  ?"  demanded  the  lord 
mayor. 

"  My  lord,  this  is  all  I  have  in  commission,"  said  the  fore- 
man, Thomas  Beer. 

The  court  refused  to  accept  this  verdict ;  and  strove  un- 
fairly to  extort  expressions  from  some  of  them,  so  as  to  make 
them  acknowledge  the  meeting  was  an  unlawful  assembly  ; 
but  Bushel,  Hammond,  and  some  others,  bravely  maintained 
their  rights,  and  refused  to  admit  any  alteration  in  the  verdict. 
The  following  was  then  handed  to  the  clerk  of  the  court. 

"  We,  the  jurors  hereafter  named,  do  find  William  Penn 
guilty  of  speaking,  or  preaching,  to  an  assembly  met  together 
in  Gracechurch  Street,  on  the  14th  day  of  August,  1670, 
and  that  William  Mead  is  not  guilty  of  said  indictment." 

Then  follow  the  names  of  the  twelve  jurymen.  The  mayor 
and  recorder  resented  this  action,  and  vilified  the  jury  in 
language  unbecoming  the  seat  of  justice,  or  those  of  a  libe- 
ral education.  The  recorder  addressed  the  jury  in  the  fol- 
lowing improper  manner : — 

"  Gentlemen,  you  shall  not  be  dismissed,  till  we  have  a 
verdict  that  the  court  wMl  accept ;  and  you  shall  be  locked 
up  without  meat,  drink,  fire,  or  tobacco.  You  shall  not  think 
thus  to  abuse  the  court.  We  will  have  a  verdict  by  the  help 
of  God,  or  you  shall  starve  for  it." 

William  Penn  remonstrated  against  such  treatment,  and 
said  ; — "  My  jury,  who  are  my  judges,  ought  not  to  be  thus 
menaced ;  their  verdict  should  be  free  and  not  compelled ; 
the  bench  ought  to  wait  upon  them,  but  not  forestall  them. 
I  do  desire  that  justice  may  be  done  me,  and  that  the  arbi- 
trary resolves  of  the  bench  may  not  be  made  the  measure  of 
my  jury's  verdict." 


HISTORY  OF  FRIENDS. 


301 


This  vindication  of  his  right  exasperated  the  recorder,  and 
he  exclaimed,  "  Stop  that  prating  fellow's  mouth,  or  put  him 
out  of  court." 

The  court  then  determined  to  send  the  jury  back  to  their 
room,  and  the  prisoners  to  jail;  but  before  they  were  taken 
out,  William  Penn  said,  "  The  agreement  of  twelve  men  is 
a  verdict  in  law,  and  such  an  one  being  given  by  the  jury,  I 
require  the  clerk  of  the  peace  to  record  it,  as  he  will  answer 
it  at  his  peril.  And  if  the  jury  bring  in  another  verdict  con- 
tradictory to  this,  I  affirm  they  are  perjured  men  in  law." 
And  addressing  himself  to  the  jury,  he  exclaimed,  "  You  are 
Englishmen,  mind  your  privilege ;  give  not  away  your 
right." 

"  Nor  will  we  ever  do  it,"  returned  E.  Bushel,  one  of  the 
jurymen. 

One  of  the  jury  desired  to  be  released  on  account  of  indis- 
position ;  but  the  lord  mayor  said,  "  You  are  as  strong  as 
any  of  them ;  starve,  then,  and  hold  your  principles."  To 
which  the  recorder  added,  "  Gentlemen,  you  must  be  con- 
tent with  your  hard  fate ;  let  your  patience  overcome  it ;  for 
the  court  is  resolved  to  have  a  verdict,  and  that  before  you 
can  be  dismissed." 

"  We  are  agreed— we  are  agreed,"  exclaimed  the  jury. 

But  they  were  sent  back  to  their  chamber,  where  they  were 
shut  up  all  night  without  victuals,  fire  or  any  accommoda- 
tions whatever.  The  next  morning  they  brought  in  the  same 
verdict ;  and  neither  the  passionate  resentments,  the  oppro- 
brious reflections,  nor  the  repeated  menaces  of  the  bench 
could  prevail  on  them  to  sacrifice  their  principles  or  alter 
their  determination  in  the  least  manner.  Their  steadfastness, 
and  the  manly  defence  of  William  Penn,  caused  Ihe  recorder's 
passion  to  get  the  better  of  his  prudence,  and  he  said,  "  Till 
now,  I  never  understood  the  reason  of  the  policy  and  pru- 
dence of  the  Spaniards  in  suffering  the  Inquisition  among 
them;  and  certainly  it  will  never  be  well  with  us,  until 
something  like  the  Spanish  Inquisition  be  in  England." 

"  I  desire  to  ask  the  recorder  one  question,"  said  William 


302 


HISTORY  OF  FRIENDS. 


Perm;  "Do  you  allow  of  the  verdict  given  of  William 
Mead  ?" 

"  It  cannot  be  a  verdict,  for  you  are  indicted  for  con- 
spiracy,'' replied  the  officer;  "and  one  being  found  'not 
guilty,'  and  not  the  other,  it  cannot  be  a  verdict." 

"  If  '  not  guilty'  be  not  a  verdict,  then  you  make  the  jury 
and  Magna  Charta  a  mere  nose  of  wax,"  answered  Penn. 

"  How  is  '  not  guilty,'  no  verdict  ?"  inquired  William 
Mead. 

"  It  is  no  verdict,"  continued  the  recorder. 

"  I  affirm  that  the  consent  of  a  jury  is  a  verdict  in  law," 
exclaimed  William  Penn,  "  and  if  William  Mead  be  not 
guilty,  it  consequently  follows  that  I  am  clear ;  since  you  have 
indicted  us  of  conspiracy,  and  I  could  not  possibly  conspire 
alone." 

The  jury  not  becoming  an  instrument  in  the  hands  of  the 
persecutors  for  the  conviction  of  innocent  men,  they  were 
fined  forty  marks  apiece  and  ordered  to  be  imprisoned  until 
the  fines  were  paid,  but  they  were  discharged  some  time  after 
by  Habeas  Corpus,  returnable  in  the  Common  Pleas,  where 
their  commitment  was  judged  illegal.  The  prisoners,  upon 
being  cleared  by  the  jury,  demanded  their  liberty;  but  they 
were  remanded  back  to  prison  for  fines  imposed  upon  them 
for  not  taking  off  their  hats  in  the  presence  of  the  court. 

Thus  ended  this  memorable  trial,  wherein  a  noble  stand 
was  made  against  the  illegal  proceedings  of  despotic  magis- 
trates in  dangerous  times,  when  reason,  law  and  equity 
were  equally  disregarded.  It  was  soon  after  published  in 
pamphlet  form  with  an  appendix  attached,  showing  not  only 
the  invalidity  of  the  evidence,  but  also  the  absurdity  of  the 
indictment  and  the  illegal  proceedings  of  the  court.  The 
case  of  the  Lord  Chief  Justice  Keeley  was  also  mentioned, 
who  having  put  restraints,  a  committee  of  Parliament  on  the 
eleventh  of  December,  1667,  passed  a  resolution,  that  his  pro- 
ceedings were  innovations,  in  the  trial  of  men  for  then  lives 
and  liberties;  and  that  he  had  used  an  arbitrary  and  illegal 
power,  which  was  dangerous  to  the  lives  and  liberties  of  the 


HISTORY  OF  FRIENDS. 


303 


people  of  England  and  tended  to  the  introduction  of  an 
arbitrary  government.  In  the  place  of  judicature  he  had 
undervalued,  vilified  and  condemned  Magna  Charta.  In 
view  of  this  it  was  resolved  that  he  should  suffer  condign 
punishment  in  such  a  manner  as  the  house  should  judge 
most  fit  and  requisite. 

The  book  containing  the  trial  went  through  several  edi- 
tions under  the  title  of  "  The  People's  ancient  and  just 
liberties  asserted,"  and  underneath  was  added  the  well 
known  quotation  from  Juvenal : 

"  Sic  volo,  sic  jubeo  ;  stat  pro  ratione  voluntas." 

Another  work  was  also  published  treating  the  matter  in 
more  technical  language,  the  author,  Thomas  Rudyard,  being 
a  lawyer.  It  is  not  strange  that  he  was  most  cruelly  perse- 
cuted, when  we  state,  that  he  often  vigorously  pleaded  the 
cause  of  the  oppressed,  and  sometimes  put  a  check  to  the 
illegality  practised  by  the  court.  The  magistrates  of  London 
issued  a  warrant  to  break  open  his  house  during  the  night,  in 
order  to  apprehend  him  ;  this  warrant  was  executed  by  Cap- 
tain Holford  and  some  soldiers,  and  by  a  mittimus  from  the 
lord  mayor,  stating  "  that  he  stirred  up  persons  to  disobe- 
dience of  the  laws,  and  abetted  and  encouraged  such  as  met  in 
unlawful  and  seditious  conventicles,  contrary  to  the  late  act," 
he  was  committed  to  Newgate  prison.  His  case  was 
brought  before  the  justices  of  the  court  of  Common  Pleas,  at 
Westminster,  by  a  Habeas  Corpus,  and  after  careful  conside- 
ration, that  court  decided  that  Thomas  Rudyard  was  unjustly 
imprisoned  and  unlawfully  detained.  He  was  set  at  liberty, 
but  was  soon  after  arrested  again  and  placed  in  Newgate, 
for  having  attended  a  meeting  at  White  Hart  court,  in  Grace- 
church  street.  He  freely  confessed  that  he  had  met  in  Grace- 
church  street,  to  worship  God,  but  denied  that  it  was  for  pur- 
poses alleged  in  the  indictment ;  and  when  he  desired  to 
know  upon  what  law  the  indictment  was  grounded,  he 
received  similar  answers  to  those  they  had  previously  given 
to  Penn  and  Mead.    Several  other  persons  were  tried  at  the 


304 


HISTORY  OF  FRIENDS. 


same  time  with  Rudyard,  and  they  urged  their  peaceable 
principles  to  the  court,  and  stated  that  the  law  against  riots 
was  never  designed  against  them,  but  against  popish  dis- 
turbers of  the  public  peace.  The  recorder  said,  that  the 
papists  were  better  subjects  to  the  king  than  they  were ;  and 
that  they  were  a  stubborn  and  dangerous  people,  and  must 
either  be  made  obedient  to  the  laws,  or  there  was  no  safe 
living  with  them. 

For  this  ill-treatment  and  inhumanity,  the  recorder  won 
the  favor  of  the  court ;  and  Alderman  Robinson  moved,  that 
he  be  presented  with  one  hundred  pounds  for  his  service  to 
the  king  and  country,  at  the  last  sessions  of  Old  Bailey, 
which  was  agreed  to,  and  an  order  issued  to  the  chamberlain 
to  pay  it.  Thomas  Rudyard  being  informed  of  this  fact,  and 
also  that  he  soon  after  received  two  hundred  pounds  in  a 
similar  manner,  he  thought  proper  to  apprise  his  fellow- 
citizens  of  the  disposal  of  the  public  money,  and  published  a 
book,  with  the  following  satirical  title  :  "  An  excellent  way 
to  ease  the  treasury  of  being  overburdened  with  orphan's 
money,  by  which  sinister  means  of  disposing  of  its  cash,  the 
chamber  was  so  deeply  in  debt  as  was  almost  incredible." 

Persecution  was  raging  with  all  its  former  severity.  The 
informer,  according  to  the  law,  receiving  one-third  of  the 
fine  imposed  upon  the  prisoners,  tried  upon  the  validity  of 
his  information,  a  door  was  opened  for  base  and  wicked  per- 
sons, to  gain  booty  by  persecuting  the  innocent.  This  be- 
came such  a  lucrative  business  that  some  magistrates  them- 
selves turned  informers. 

"  Quid  non  movtalia  pectora  cogis 
Auri  sacra  fames !" 


C  H  A  PTER  XXVI. 


During  the  summer  of  this  year,  Thomas  Bud  died  at 
Ivelchester,  in  Somersetshire,  after  an  imprisonment  of  eight 
years  and  a  half,  for  refusing  to  swear.  Some  hours  before 
death,  he  said  :  "  I  renew  my  covenant  with  God,  and  am 
well  satisfied  in  it ;  and  I  believe  God  will  sustain  me  by  the 
right  hand  of  his  justice,  and  I  rejoice  and  thank  God  that  all 
my  children  walk  in  the  way  of  the  Lord." 

At  a  meeting  of  the  court  at  Whitehall,  the  king  and 
council  issued  an  order  for  demolishing  the  meeting-house 
at  Horslydown,  in  Southwark,  Surrey,  and  on  the  twenty- 
fifth  of  the  ninth  month  [September],  several  musketeers 
entered  it,  beating  and  bruising  the  persons  assembled,  most 
violently.  The  meeting  was  disturbed  weekly  for  nearly 
three  months,  and  the  soldiers  acted  in  the  most  outrageous 
manner  both  to  men  and  women.  At  one  of  these  assaults, 
more  than  twenty  persons  were  wounded  and  severely 
bruised ;  at  another  time,  thirty,  and  at  the  last,  over  fifty 
were  wounded  in  the  most  horrible  manner.  At  length, 
these  military  violations  of  the  peace  of  the  city  roused  the 
civil  officers  to  interpose  their  authority  ;  but  it  was  too  weak 
to  protect  this  unarmed  body  against  the  number  of  armed 
men  that  attacked  them.  On  the  sixteenth  of  the  tenth  month 
[October],  the  Friends  again  met,  and  were  again  assaulted 
by  a  parly  of  horse  and  foot.  The  police  being  on  the  spot 
to  preserve  peace,  kept  them  at  bay  for  a  short  time,  as  it  was 
a  more  serious  affair  to  trample  upon  the  legal  authority  of 
the  civil  power,  Ihan  upon  the  immunities  and  persons  of 
private  individuals;  but  they  soon  broke  through  the  barriers 

of  civil  restraint,  and  fell  upon  the  poor  defenceless  people 
20 


306 


HISTORY  OF  FRIENDS. 


with  their  accustomed  rage  and  inhumanity.  In  endeavoring 
to  prevent  the  shedding  of  blood,  the  police  themselves  suf- 
fered almost  as  much  as  those  who  were  the  immediate 
cause  of  the  attack.  On  being  rebuked  for  their  cruelty,  one 
of  them  said  ;  "  If  you  only  knew  what  orders  we  have,  you 
would  say  we  dealt  mercifully  with  you."  And,  on  being 
asked,  "  How  can  you  deal  thus  with  a  people  that  make  no 
resistance  or  opposition  ?"  they  answered,  "  We  had  rather, 
and  it  would  be  better  for  us,  if  you  did  resist  and  oppose." 
These  oppressive  and  injurious  measures  were  carried  most 
too  far;  and  a  narrative  of  the  violence  of  the  soldiers  was 
presented  to  the  king,  who  put  a  stop  to  their  depredations 
for  a  short  time. 

At  the  beginning  of  this  year,  George  Fox,  who  was  in 
London,  put  forth  the  following  prayer  :     "  O  Lord 
1671.    God  Almighty!    prosper  Truth,  and  preserve  Jus- 
tice and  equity  in  the  land,  and  bring  down  all  injus- 
tice and  iniquity,  oppression  and  falsehood,  cruelty  and  un- 
»         mercifulness  in  the  land,  that  mercy  and  righteousness  may 
flourish. 

And,  O  Lord  God !  establish  and  set  up  verity,  and  pre- 
serve it  in  the  land  ;  and  bring  down  all  debauchery  and  vice 
which  causeth  and  leadeth  people  to  have  no  esteem  of  Thee, 
O  God !  Nor  their  souls  or  bodies,  nor  of  Christianity,  modes- 
ty, or  humanity. 

And,  O  Lord!  put  it  in  the  magistrates'  hearts  to  bring 
down  all  this  ungodliness,  and  violence,  cruelty  and  profane- 
ness,  cursing  and  swearing;  and  put  down  all  places  of  vice 
which  corrupt  youth  and  the  people,  and  lead  them  from  the 
kingdom  of  God,  where  no  unclean  thing  can  enter,  neither 
shall  come  ;  but  such  works  lead  people  to  hell.  And  the 
Lord  in  mercy  bring  down  all  these  things  in  the  nation,  to 
stop  thy  wrath,  O  God,  from  coming  on  the  land  !" 

A  week  after  George  Fox's  marriage  with  Margaret  Fell, 
she  was  cast  into  prison,  but  by  the  help  of  others  he  procured 
a  royal  order  from  ihe  king  and  council  granting  her  release, 


HISTORY  OF  FRIENDS. 


307 


Which  was  sent  to  the  sheriff  of  Lancashire,  who  set  the  pris- 
oner at  liberty. 

The  heat  of  persecution  began  to  cool,  and  George  Fox 
felt  it  his  duty,  in  accordance  with  the  will  of  God,  to  make 
a  religious  visit  to  his  friends  in  America.  He  apprised  his 
wife  of  his  intention  by  letter,  desiring  her  to  come  to  Lon- 
don previous  to  his  starting  on  the  voyage.  After  parting 
with  her,  he  set  sail  in  the  latter  part  of  the  summer  for  Amer- 
ica, in  company  with  several  other  friends,  and  after  a  pas- 
sage of  seven  weeks,  they  landed  at  Barbadoes. 

A  witty  pamphlet  was  published  in  London,  being  a  satir- 
ical rebuke  on  the  gang  of  idlers,  who  gained  means  of  sup- 
port by  becoming  informers  against  persons  who  attended  the 
meetings  of  the  Society  of  Friends.  It  was  entitled — «  An 
easy  way  to  get  money  cum  privileg-io,  without  fear  or  cum- 
ber :  printed  for  the  Society  of  Informers."  It  was  dedicated 
in  the  following  manner :  "  To  all  you  that  can  work,  and 
will  not ;  and  to  all  those  that,  through  other  ways  of  extrav- 
agance, have  brought  themselves  into  debt,  necessity,  or  other 
wants  (for  your  speedy  supply  and  future  support),  there  is 
an  opportunity  put  in  your  hands,  that  is  both  safe,  profitable 
and  honorable.    It  is  to  be  Informers." 

England  and  France  declared  war  against  Holland,  and 
the  government  thinking  that  persecution  for  rejigion 
1672.  during  the  war  would  be  detrimental  to  their  interest 
King  Charles  published  a  proclamation,  suspending 
the  execution  of  all  the  penal  laws. 

A  Baptist  preacher  in  London  named  Thomas  Hicks,  em- 
ployed his  pen  in  writing  several  pamphlets  under  the  invi- 
dious title  of  "  A  Dialogue  between  a  Christian  and  a  Qua- 
ker ;"  which  (as  usual  in  this  unfair  method  of  handling 
polemical  subjects),  makes  the  fictitious  Quaker  speak  in 
character,  or  out  of  character,  as  best  answered  the  author's 
design,  which  appears  not  to  have  been  for  the  investigation  of 
truth,  so  much  as  to  represent  his  Quaker  a  deformed,  ridi- 
culous and  erroneous  being.  The  unfair  dealing  and  per- 
verse misrepresentation  of  this  antagonist  made  a  defence 


308 


HISTORY  OF  FRIENDS. 


necessary,  and  William  Penn  reviewed  the  subject  very  skil- 
fully in  two  books,  one  entitled  "  Reason  against  Railing," 
and  the  other,  "  The  counterfeit  Christian  detected."  He 
called  upon  the  society  of  Baptists  in  London,  to  exam- 
ine into  the  truth  of  Hicks's  assertions,  and  deal  with  him  ac- 
cording to  his  fruits ;  but  they  appeared  more  anxious  to 
screen  their  preacher  from  detection,  than  to  do  justice  to  the 
injured  parties.  Thomas  Plant,  one  of  Hicks's  followers,  in 
order  to  re-enforce  the  false  statements  made  by  his  teacher, 
published  a  work  called,  "  A  Contest  for  Christianity,"  which 
was  answered  by  Thomas  El  wood,  in  his  "  Forgery,  no 
Christianity ;"  in  the  conclusion  of  which,  he  challenged 
Hicks  to  make  true  his  charges  before  a  public  auditory, 
but  he  was  too  wary  to  commit  himself  in  such  an  open 
manner. 

At  the  meeting  of  Parliament,  the  king,  in  his  speech,  in- 
formed them,  that  in  order  to  have  peace  at  home 
1673.  while  they  had  war  abroad,  he  had  issued  his  decla- 
ration of  indulgence  to  dissenters,  and  had  found 
many  good  effects  to  result  from  this  measure.  That  he  was 
resolved  to  adhere  to  his  declaration :  but  a  remonstrance 
was  drawn  up  by  the  House  of  Commons  against  it,  insist- 
ing that  the  penal  laws  could  not  be  suspended  but  by  act 
of  Parliament ;  that  this  indulgence  was  illegal,  tending  to 
subvert  the  constitution,  by  rendering  the  other  two  branches 
of  the  legislature  useless,  while  the  acts  of  the  three  con- 
jointly could  be  superseded  by  any  prerogative  claimed  by 
one  of  them.  When  they  presented  this  remonstrance  to 
the  king,  he  defended  his  right  to  issue  the  declaration,  by 
virtue  of  his  acknowledged  prerogative  of  supremacy  in 
ecclesiastical  matters,  which  he  did  not  claim  in  matters  of 
property  or  civil  rights.  But  the  Commons  had  in  their 
hands  a  stronger  argument  than  words — the  power  of  grant- 
ing money,  the  want  of  which  obliged  the  king  to  convene 
their  body;  and  they  refused  to  pass  the  exchequer  bill  with- 
out the  king  would  revoke  the  above  declaration,  which  he 
at  last  was  forced  to  do. 


HISTORY  OF  FRIENDS. 


309 


In  the  summer,  George  Fox  returned  to  England ;  and  on 
his  arrival  at  Bristol,  he  wrote  to  his  wife,  who,  in  company 
with  her  son-in-law,  Thomas  Lower,  and  two  of  her  daugh- 
ters, hastened  to  that  city.  As  the  great  fair  was  held  in 
Bristol  a  short  time  after  his  arrival,  a  number  of  his  friends 
came  from  different  parts  of  the  country,  and  held  a  large 
meeting.  George  Fox  said :  "  God  was  the  first  teacher  of 
man  and  woman  in  Paradise ;  and  that  as  long  as  they  kept 
to  God's  teaching,  they  kept  in  the  image  of  God,  and  in 
righteousness,  holiness,  and  dominion  over  all  that  God  hath 
made.  But  when  they  hearkened  to  the  false  teaching  of  the 
serpent,  who  was  out  of  truth,  and  so  disobeyed  God,  they 
lost  the  image  of  God,  to  wit,  Righteousness  and  Holiness  ; 
and  so  coming  under  the  power  of  Satan,  were  turned  out 
of  Paradise.  This  serpent  was  the  second  teacher,  and  the 
man  who  followeth  his  teachings  came  into  misery,  and  into 
his  fall.  Christ  Jesus  was  the  third  teacher,  of  whom  God 
said,  '  This  is  my  beloved  Son,  in  whom  I  am  well  pleased, 
hear  ye  him.'  And  this  Son  himself  said,  '  Learn  of  me.' 
He  is  the  true  Gospel  teacher,  that  never  falls,  and  therefore 
is  to  be  heard  in  all  things,  since  he  is  the  Saviour  and 
the  Redeemer,  and  having  laid  down  his  life,  had  bought  his 
sheep  with  his  precious  blood." 

After  a  short  sojourn  in  Bristol,  he  went  to  Gloucestershire, 
and  passing  through  Oxfordshire,  he  arrived  at  London, 
where  persecution  was  somewhat  on  the  decline  ;  but  several 
societies  were  busy  in  defaming  Friends,  by  issuing  ma- 
licious books,  which  were  not  left  unanswered  by  those  who 
were  jealous  of  their  good  name. 

George  Fox  and  Thomas  Lower  were  arrested  at  Arm- 
scot,  in  Tredington  parish,  after  holding  a  meeting 
J  674.  in  that  place,  and  cast  into  prison.  Thomas  Lower 
might  have  regained  his  liberty  by  means  of  his 
brother's  intercession,  who  was  one  of  the  king's  physicians, 
and  had  procured  a  letter  from  Henry  Savil,  gentleman  of 
the  bedchamber,  to  Lord  Winsor,  for  his  release,  if  he  had 
been  willing  to  accept  it ;  but  bearing  too  great  a  respect  for 


HISTORY  OF  FRIENDS. 


his  father-in-law  to  leave  him  alone,  he  suppressed  the  letter, 
and  voluntarily  continued  his  companion. 

During  the  last  session  of  the  court  for  this  year,  they 
were  brought  before  the  bar  for  trial.  Justice  Parker,  who 
caused  them  to  be  arrested,  made  a  long  but  very  weak 
apology  for  his  conduct ;  stating  that  he  thought  it  a  milder 
course  to  send  them  to  jail,  than  to  put  his  neighbors  to  the 
expense  of  two  hundred  pounds,  by  putting  the  law  against 
conventicles  in  force. 

The  chairman,  Simpson,  then  said :  "  Mr.  Fox,  you  are  a 
famous  man,  and  your  statement  may  be  true:  but  that  we 
may  be  better  satisfied,  will  you  take  the  oath  of  allegiance 
and  supremacy  ?" 

"  I  never  took  an  oath  in  my  life,  but  I  have  alway  been 
true  to  the  government.  I  deny  the  Pope  and  his  power, 
and  deny  it  with  all  my  heart,"  was  the  answer. 

"  Give  him  a  book,"  some  one  cried. 

"  The  Book  says,  Swear  not  at  all,"  replied  George  Fox, 
The  jailor  was  ordered  to  take  him  to  prison,  and  as  he 

left,  he  said  :  "  The  Lord  forgive  you  who  cast  me  into  prison 

for  obeying  the  doctrine  of  Christ." 

The  justices,  afraid  to  proceed  against  Thomas  Lower,  on 

account  of  his  more  powerful  connexions,  told  him  he  was 

at  liberty. 

rt  Why  cannot  my  father-in-law  be  set  at  liberty  as  well 
as  me,  since  we  were  taken  together  for  the  same  pretended 
offence." 

"  You  can  go  about  your  business,"  said  the  justices  ;  "we 
havs  nothing  to  do  with  you." 

When  the  court  adjourned  he  went  to  the  justices  in  their 
chamber  and  desired  to  know  :  "  What  cause  they  had  to 
detain  his  father,  when  they  had  discharged  him  ;  is  it  not 
partiality  ?" 

"  If  you  are  not  content  we  will  tender  you  the  oath  and 
send  you  to  your  father." 

"  Ye  may  do  that  if  ye  will,"  said  Lower,  "  but  whether 


HISTORY  OF  FRIENDS. 


311 


ye  send  me  or  no,  I  intend  to  go,  and  wait  upon  my  father  in 
prison,  for  that  is  now  my  business  in  the  country." 

"Do  you  think,  Mr.  Lower,"  replied  Justice  Parker,  in 
apology  for  his  conduct,  "  that  I  had  no  cause  to  send  your 
father  and  you  to  prison,  when  you  had  so  great  a  meeting; 
insomuch  that  the  parson  of  the  parish  complained  to  me, 
that  he  had  lost  the  greatest  part  of  his  parishioners,  so  that 
when  he  comes  amongst  them,  he  hath  scarcely  any  auditors 
left." 

"  I  have  heard,"  said  Lower,  "  that  the  priest  of  the  parish 
comes  so  seldom  to  visit  his  flock,  but  once,  it  may  be,  or 
twice  in  a  year,  to  gather  in  his  tithes,  that  it  was  but  charity 
in  my  father  to  visit  so  forlorn  and  forsaken  a  flock.  And. 
therefore,  thou  hadst  no  cause  to  send  him  to  prison  for  visit- 
ing and  instructing  them,  who  had  so  little  comfort  from 
their  pastor,  who  comes  among  them  only  to  seek  his  gain 
from  this  quarter." 

Doctor  Crowther,  the  parson,  was  present,  but  did  not 
reply  either  in  resentment  or  vindication.  But  when 
Thomas  Lower  left  the  room,  the  justices  were  highly 
diverted  at  Crowther's  expense,  which  so  exasperated  him, 
that  he  threatened  to  sue  Lower  in  the  Bishops'  Court  on 
an  action  for  defamation  ;  but  when  he  heard  it,  Thomas  told 
him,  "  that  he  might  commence  his  suit  as  soon  as  he 
pleased  ;  that  he  would  answer  it,  and  bring  his  whole 
parish  in  evidence  against  him."  The  priest  thought  he 
would  pursue  the  wisest  course  and  therefore  let  the  matter  rest. 

Some  days  after  a  Habeas  Corpus  came  down  to  Worces- 
ter, for  removing  George  Fox  to  the  King's  Bench  bar,  at 
Westminster.  The  under-sheriff  made  Thomas  Lower  his 
deputy  to  convey  the  prisoner  to  the  specified  court,  where 
his  case  was  argued,  but  coming  to  no  determination,  the 
judges  placed  him  in  the  custody  of  the  marshal,  and  ap- 
pointed another  day  for  a  hearing. 

By  spreading  some  false  reports,  Justice  Parker  contrived 
to  have  the  prisoner  sent  back  to  Worcester  for  trial.  He 
appeared  at  the  next  assizes  before  Judge  Turner,  —  who 


312 


HISTORY  OF  FRIENDS. 


formerly  passed  sentence  of  premunire  against  him  at  Lan- 
caster. The  judge  was  very  moderate,  and  was  inclined  to 
release  him  ;  but  Parker  endeavored  to  prevent  it  by  insinu- 
ating that  he  was  the  ringleader  of  a  band  of  treason  plotters. 
To  clear  himself  from  all  trouble,  Judge  Turner  referred  the 
case  back  to  the  court  of  sessions.  So  he  was  continued  a 
prisoner ;  but  through  the  favor  of  some  of  the  justices,  he 
was  permitted  to  lodge  in  a  friend's  house,  and  granted  the 
liberty  of  the  town. 

When  the  court  of  sessions  was  organized,  George  Fox 
made  his  appearance  again  before  the  justices.  The  chair- 
man opened  his  trial  with  a  speech,  in  which  he  asserted  the 
usual  frivolous  pretences  for  committing  him  to  prison  ;  and 
to  give  an  apparent  pretext  for  their  proceedings,  he  said — 
"  George  Fox  had  a  meeting  at  Tredington,  from  all  parts 
of  the  nation,  to  the  terror  of  the  king's  subjects,  for  which  he 
had  been  committed  to  prison,  and  that,  for  the  trial  of  his 
fidelity,  the  oath  had  been  tendered  to  him,  which  he  refus- 
ed ;"  then  turning  to  the  prisoner,  he  asked  whether  he  was 
now  willing  to  swear  his  allegiance  to  the  king.  Having 
obtained  liberty  to  speak,  George  Fox  first  vindicated  him- 
self from  the  misrepresentations  of  the  chairman,  then  re- 
peated the  relation  of  his  journey  and  the  cause  of  it,  as  he 
had  done  in  former  sessions  ;  he  proved  that  it  was  not  true 
that  there  were  persons  from  all  parts  of  the  nation,  nor  was 
their  meeting  to  terrify  the  king's  subjects ;  he  honestly  de- 
clared his  allegiance  to  the  king,  but  refused  to  take  the  oath 
on  account  of  the  command  of  Christ,  which  strictly  for- 
bids it. 

The  clerk  then  read  the  indictment,  and  when  the  chair- 
man asked  him  if  he  was  guilty,  he  replied, — "  No,  for  the 
indictment  is  a  bundle  of  lies." 

The  jury,  under  instructions,  returned  a  bill  against  him, 
which  he  determined  to  traverse,  but  refused  to  give  bail  for 
his  appearance  at  the  next  sessions,  only  pledging  his  word 
to  appear,  if  the  Lord  gave  him  health  and  strength.  He 
was  sent  back  to  prison,  but  by  the  interposition  of  some 


HISTORY  OF  FRIENDS. 


313 


moderate  justices  he  was  set  at  liberty  until  the  next  quarter 
sessions. 

He  went  to  London  to  attend  the  yearly  meeting,  where, 
at  the  instance  of  some  of  his  friends,  he  appeared  before  the 
judges  of  king's  bench,  and,  in  lieu  of  an  oath,  delivered  to 
them  a  declaration  of  his  fidelity  to  the  king,  and  denying  the 
Pope's  supremacy  and  power ;  but  as  his  case  was  under 
cognizance  of  the  quarter  sessions  of  Worcester,  the  judges 
were  unwilling  to  interpose,  without  it  was  brought  before 
the  bar  of  their  court. 

When  the  yearly  meeting  was  over,  he  returned  to  Wor- 
cester to  traverse  the  indictment ;  but  when  he  proceeded  to 
show  its  errors,  which  were  sufficient  to  quash  it,  he  was  in- 
terrupted, the  oath  required  of  him  again,  and  upon  his  re- 
fusal to  take  it,  the  jury  found  him  guilty.  The  chairman 
then  told  him,  "that  he  was  going  to  show  him  the  dangers 
of  a  premunire,  which  was  the  loss  of  his  liberty,  and  all  his 
goods  and  chattels,  and  the  endurance  of  life  imprisonment 
But,"  added  he,  "  I  do  not  deliver  this  as  a  sentence  of  the 
court,  but  as  an  admonition  to  you."  When  the  jailor  took 
him  away,  this  sentence  was  clandestinely  entered  on  the 
record.  This  action  of  the  justices  to  evade  the  reproach 
and  censure  due  to  their  illegal  proceedings,  was  condemned 
by  several  of  the  justices  themselves,  as  well  as  the  general- 
ity of  the  people.  The  Earl  of  Salisbury's  son,  interested 
in  the  trial,  visited  George  Fox  in  prison,  and  wrote  a  copy 
of  the  errors  in  the  indictment,  and  delivered  a  legal  and 
calm  review  of  the  case  to  Judge  Wild.  Soon  after,  George 
Fox  was  seized  with  a  violent  attack  of  sickness,  and  made 
application  to  Justice  Parker  for  his  removal  to  a  place  where 
he  could  be  properly  treated.  A  letter  was  written  to  the 
jailor,  which  was  sufficient  warrant  to  permit  him  to  be  taken 
to  the  house  of  some  of  his  friends.  His  wife  hearing  he 
was  in  prison,  under  sentence  of  premunire,  went  to  Wor- 
cester to  attend  him,  and  after  remaining  with  him  three  or 
four  months,  she  went  to  London  to  solicit  his  discharge. 
Obtaining  a  meeting  with  the  king  at  Whitehall,  she  gave 


314 


HISTORY  OF  FRIENDS. 


him  an  account  of  her  husband's  long  imprisonment  and 
sickness ;  but  the  king  said  he  could  do  nothing,  and  referred 
her  to  the  chancellor.  Waiting  on  Lord  Finch,  she  was 
informed,  "  that  the  king  could  not  release  him  otherwise 
than  by  a  pardon,"  which  the  king  would  readily  have  grant- 
ed ;  but  George  Fox  did  not  wish  to  obtain  his  liberty  in 
that  way,  for  it  would  be  a  tacit  acknowledgment  of  guilt ; 
and  he  said,  "  I  would  rather  lie  in  prison  all  my  days  than 
come  out  in  any  way  dishonorable  to  the  profession  of  the 
Society  of  Friends."  He  rather  chose  to  have  the  validity  of 
his  indictment  tried  before  the  King's  Bench,  and  accordingly 
procured  a  Habeas  Corpus  for  his  removal  to  that  court.  Coun- 
sellor Thomas  Corbet  was  employed  to  plead  for  the  prisoner, 
and  he  acquitted  himself  with  great  honor.  During  the  ar- 
gument, he[advanced  a  new  plea : "  That  by  law  they  could  not 
imprison  any  man  upon  a  premunire."  He  gave  them  refer- 
ences ;  and  after  consulting  their  books,  they  discovered  the 
argument  to  be  well  grounded,  but  omitted  any  further  notice 
of  it,  and  proceeded  immediately  to  examine  the  indictment. 
As  it  was  full  of  errors  and  misrepresentations,  the  judges 
were  unanimous  in  the  opinion  that  the  indictment  was  null 
and  void,  and  that  George  Fox  ought  to  be  set  at  liberty.  A 
motion  was  made  to  tender  him  the  oath  ;  but  that  upright 
and  conscientious  judge,  Matthew  Hale,  who  presided  at  the 
King's  Bench,  was  too  honest  to  persecute  the  innocent  man, 
and  he  said,  "  he  had,  indeed,  heard  some  such  reports  about 
George  Fox  not  taking  the  oath,  but  he  had  also  heard  more 
good  reports  of  him." 

After  a  full  hearing  before  the  four  judges,  he  was  dis- 
charged by  proclamation,  after  suffering  an  unjust  imprison- 
ment of  more  than  a  year. 


CHAPTER  XXVII. 


During  a  religious  visit  to  Plymouth,  Miles  Halhead  went 
to  see  General  Lambert,  who  was  imprisoned  for  life  on  a 
small  island  near  that  place.  The  minister  of  the  Lord  spoke 
to  the  old  general  the  word  of  God,  with  sincerity  and 
truth :  he  brought  before  his  mind  the  promises  he  had  made 
to  the  Lord  in  the  hour  of  danger  and  trial,  and  how  he  had 
broken  them  when  brightness  and  worldly  power  once  more 
beamed  upon  him.  After  some  religious  conversation,  Miles 
Halhead  said  to  the  world-weary  soldier:  "  Truly,  I  never 
saw  thy  face  before,  to  know  thee,  although  I  have  been 
brought  before  many  of  our  English  commanders  in  the  time 
of  Oliver  Cromwell." 

"  Who  were  they  ?"  inquired  Lambert. 

"  Generals  Fleetwood  and  Desborough,  Major  Blackmore, 
and  Colonel  Fenwick." 

"  I  know  the  most  of  these  men  were  moderate,  and 
against  persecution,"  said  the  general. 

"  Indeed  they  were  very  moderate,"  replied  Miles  ;  "  but 
they  permitted  others  to  persecute  us,  and  did  not  plead  our 
cause." 

After  remaining  a  few  hours  in  pleasant  conversation  with 
General  Lambert  and  his  interesting  family,  who  were  exiled 
from  the  world  and  all  its  follies  and  temptations,  he  bid 
them  an  affectionate  adieu,  and  went  forth  again  to  preach  the 
pure  doctrine  of  salvation. 

One  more  case  of  persecution  deserves  mention,  which 
took  place  this  year.  Robert  Tillet  of  Buckingham  was 
affected  with  consumption,  and  believing  his  death  was  close 
at  hand,  desired  some  of  his  friends  to  call  at  his  residence. 


316 


HISTORY  OF  FRIENDS. 


A  few  friends  collected  around  the  bed  of  the  dying  man,  to 
ehcerhim  with  the  hope  of  glory,  and  administer  those  wordsof 
consolation  which  his  mind  needed.  Two  informers  acquaint- 
ed the  justice  of  the  peace  of  this  small  meeting,  which  he  re- 
corded as  a  seditious  body,  and  fined  the  sick  man  twenty 
pounds  for  this  pretended  transgression  of  the  law.  Robert 
Smith,  who  spoke  a  few  words  by  the  bedside,  was  fined 
twenty  pounds  as  a  preacher,  and  several  others  were  also 
fined  the  same  amount. 

After  attending  the  yearly  meeting  of  the  Society  of 
Friends  in  London,  George  Fox  went  to  Swarthmore, 
1675.  where  he  resided  about  two  years,  in  order  to  regain 
his  health,  which  was  enfeebled  by  hardships  and 
long  imprisonments.  His  old  persecutor,  Colonel  Kirby,  pro- 
fessed much  friendship,  and  bade  him  welcome  to  that  sec- 
tion of  the  country,  but  notwithstanding  this  appearance  of 
kindness,  he  some  time  afterwards  ordered  the  constables  of 
Ulverstone  to  tell  George  Fox,  "  that  they  must  have  no  more 
meetings  at  Swarthmore,  or  they  would  be  disturbed."  Not- 
withstanding which,  on  the  next  first-day,  the  Friends  held 
a  meeting,  and  contrary  to  their  expectation,  it  passed  off 
wilhout  the  least  disturbance.  During  his  seclusion  at  home, 
he  frequently  wrote  epistles  and  letters  to  his  friends  ;  giving 
advice  to  those  in  trouble,  exhorting  all  to  be  faithful  to  God 
and  themselves,  in  order  to  win  the  crown  of  glory  prepared 
tor  those  who  live  a  righteous,  upright  and  godly  life. 

Many  continued  to  be  imprisoned  for  refusing  to  take  the 
oath  of  allegiance.  William  Penn  in  this  year  wrote  a  trea- 
tise on  oaths,  in  which  he  showed  the  reasons  of  Friends  for 
not  swearing,  and  confirmed  them  by  numerous  authorities. 
In  consideration  of  the  unhappy  divisions  and  animosities 
prevailing  in  the  nation,  he  also  wrote  this  year,  an  excellent 
work,  entitled,  "  England's  present  interest  considered," 
wherein,  to  allay  the  heats  of  the  contending  parties,  he 
shows  the  consistency  of  liberty  of  conscience  with  the  peace 
of  the  kingdom.    Its  pages  are  eminently  conspicuous  for 


HISTORY  OF  FRIENDS. 


317 


exalted  sentiments  of  real  Christianity  and  genuine  pa- 
triotism. 

While  one  great  mind  was  employed  in  pointing  out  the 
true  interest  of  the  nation,  another  was  appropriating  his 
labors  to  the  service  of  truth  and  the  society  of  which  he  was 
a  member.  In  this  year  Robert  Barclay  published  his 
"  Apology  for  the  true  Christian  Divinity,  being  an  explana- 
tion and  vindication  of  the  principles  and  doctrines  of  the 
people  called  Quakers."  This  work  was  dedicated  to  King 
Charles  II.,  in  an  epistle  remarkable  for  its  plainness  and  sim- 
plicity, free  from  the  servile  adulation  too  generally  used 
towards  princes,  by  those  in  the  lower  rank  of  society. 

The  revocation  of  the  indulgence  of  the  king,  and  the  dis- 
pleasure of  the  court  against  the  dissenters,  gaveTresh  stimulus 
to  the  persecuting  magistrates,  and  idle  tribe  of  thirsty 
informers.  Persecutions  were  renewed  against  Friends,  and 
every  penal  law  was  made  to  bear  upon  them,  upon  the  most 
trivial  pretences,  which  the  capricious  will  of  every  petty 
justice  could  suggest.  Great  distress  was  also  occasioned 
by  the  priests  wrenching  their  tithes  from  the  poor;  and  what 
rendered  these  sufferings  more  severe,  they  had  no  grounds 
to  hope  for  redress  while  their  plunderers  were  encouraged 
and  urged  on  by  their  superiors,  whose  duty  it  was  to  protect 
the  people  in  the  unmolested  possession  of  property  accu- 
mulated by  honest  industry. 

It  is  a  remarkable  truth,  that  many  of  these  persecutors 
came  to  a  sudden  and  miserable  death ;  one,  in  particular, 
deserves  some  notice.  Christopher  Glin,  priest  of  Butford, 
who  had  acted  very  indiscreetly  towards  the  Society  of 
Friends,  was  struck  with  blindness  whilst  preaching  a  ser- 
mon, falsely  accusing  them  of  holding  blasphemous  doc- 
trines, and  continued  sightless  during  the  remainder  of  his 
life. 

On  a  voyage  from  the  West  Indies,  in  the  ship  Samuel, 
of  London,  William  Barly  was  taken  sick,  and  died.  He 
had  been  a  teacher  among  the  Baptists,  at  Poole,  in  Dorset- 
shire, where  he  was  convinced  through  the  ministry  of 


318 


HISTORY  OF  FRIENDS. 


George  Fox  in  1655,  and,  on  joining  the  Society,  he  became 
a  zealous,  upright  preacher  and  servant  of  the  Lord.  On  his 
death-bed  he  exhorted  those  around  him,  "  to  fear  the  Lord, 
and  not  to  fear  death  ;  death  is  nothing  in  itself,  but  the  sting 
of  death  is  sin.  Tell  my  friends,  in  London,  I  would  have 
been  glad  to  see  their  faces,  but  I  go  to  my  Father  and  their 
Father,  to  my  God  and  to  their  God.  Remember  my  love 
to  my  dear  wife — she  will  be  a  sorrowful  widow  ;  but  let  her 
not  mourn  too  much,  for  it's  well  with  me."  After  address- 
ing them  for  a  long  time  on  their  duty  to  God  and  their  fel- 
low men,  he  fell  into  the  sleep  of  death. 

John  Crook,  in  his  writings,  says,  "  He  was  bold  and 
zealous  in  his  preaching,  being  willing  to  improve  his  time, 
as  if  he  knew  that  he  had  no  longtime  to  live,  and  he  was  as 
valiant  in  suffering  for  his  testimony,  when  called  thereunto." 

He  had  for  some  time  followed  a  seafaring  life  for  the 
maintenance  of  his  family,  and  was  instrumental  by  his 
ministerial  labor  in  convincing  many  inhabitants  of  distant 
countries. 

In  the  early  part  of  this  year  Mathew  Hide  died  in  Lon- 
don :  he  was  notorious  as  a  great  persecutor  of 
1676.  Friends,  and  frequently  contradicted  their  preachers 
while  speaking,  and  otherwise  disturbed  the  meetings. 
When  the  hour  of  death  was  near  at  hand  he  summoned 
George  Whitehead  and  several  of  his  friends  to  his  bedside. 
One  of  them  asked  him,  if  he  had  anything  to  say  about  his 
conduct  towards  the  Society  of  Friends. 

"  I  am  sorry  for  what  I  have  done,"  replied  Hide,  "  for 
they  are  the  people  of  God." 

When  George  Whitehead  entered  the  room,  he  said,  "  I 
am  come  in  love  and  tenderness  to  see  thee  ;  if  thou  hast 
any  remorse  of  conscience,  I  would  have  thee  banish  it." 

"  What  I  have  to  say  I  speak  in  the  presence  of  God," 
said  the  dying  man  ;  "  as  Paul  was  a  persecutor  of  the 
people  of  the  Lord,  so  have  I  been  a  persecutor  of  His 
people,  as  the  world  is,  who  persecute  the  children  of  God." 

George  Whitehead,  then,  with  the  eloquence  of  truth  upon 


HISTORY  OF  FRIENDS. 


319 


his  tongue,  and  the  doctrine  of  the  living  God  in  his  heart, 
pointed  the  strait  and  narrow  way  to  the  dying  sinner,  and 
bade  him  to  seek  repentance  by  washing  his  sins  in  the  pure 
blood  of  the  Lamb.  When  his  kind  friends  left  him  with  the 
spirit  of  the  Lord,  he  exhorted  his  wife  with  tearful  eyes  to 
leave  the  world  and  enjoy  the  richness  of  salvation,  to  look 
within  for  guide  and  council  in  hours  of  trial  and  temptation, 
and  give  heed  to  that  still  small  voice  which  is  the  monitor  of 
God  to  man.  The  hour  of  death  was  passed  with  a  quiet 
conscience,  and  the  dying  man's  peacefulness  fully  attested 
the  truth  of  God's  saying  :  "  I  am  he  that  blotteth  out  thy 
transgressions  for  mine  own  sake,  and  will  not  remember  thy 
sins." 

William  Lampit,  the  priest  of  Ulverstone,  formerly  a  great 
friend  to  Margaret  Fell,  now  the  wife  of  George  Fox,  also 
died  this  year.  In  1652  he  said  :  "  I  will  wage  my  life  on 
it,  that  the  Quaker  will  all  vanish,  and  come  to  naught  in  six 
months."  But  on  his  death-bed  he  said  to  one  of  his  parish- 
ioners ;  "  I  have  been  a  preacher  a  long  time,  and  thought  I 
had  lived  well,  but  I  did  not  think  it  was  so  hard  a  thing  to 
die." 

In  the  city  of  London,  persecutions  under  the  Conventicle 
Act  seem  to  have  subsided  during  this  year ;  but  the  dis- 
tresses and  persecutions  for  ecclesiastical  demands  were 
enormous  and  severe  ;  self-interest  and  antipathy  to  a  people 
whose  principles  and  doctrine  struck  at  the  root  of  priest- 
craft, and  at  mercenary  ministers,  excited  the  priesthood  in- 
cessantly to  the  execution  of  the  severest  laws  in  their  power. 
The  number  plundered,  excommunicated,  imprisoned,  and 
those  who  laid  down  their  lives  in  prison  in  consequence  of 
the  persecutions,  is  too  large  to  note  minutely.  The  picture 
of  disastrous  sufferings  on  one  hand,  and  the  persecutions 
disgraceful  to  Christianity,  on  the  other,  are  too  horrible  and 
inhuman  for  contemplation. 

Robert  Cooper,  of  Chcshunt,  Hertfordshire,  was  imprison- 
ed at  the  suit  of  Robert  Winchestly,  a  priest,  who  gave  spe- 
cial orders  to  the  jailor  to  keep  him  in  close  confinement ; 


320 


HISTORY  OF  FRIENDS. 


and  when  his  friends  pleaded  for  his  liberty,  on  account  of 
the  poverty  of  his  wife  and  children,  the  priest  said, — "  If  hi? 
children  starve  it  is  none  of  my  concern  ;  he  shall  lie  (here 
and  rot ;  I  will  have  no  more  mercy  on  him  than  on  a  thief ; 
if  the  law  would  hang  him,  I  would  ;  tithes  are  my  due,  and 
I  will  have  them/' 

At  Norwich,  Thomas  Nelson,  a  vory  poor  man,  who  by 
hard  labor  supported  his  wife  and  five  small  children,  was 
fined  for  being  at  a  meeting.  The  officers,  pitying  his  cir- 
cumstances, reported  to  the  justice,  that  the  man  had  little  in 
the  house  except,  one  bed  for  his  family.  The  hard-hearted 
magistrate  ordered  them  to  seize  his  bed,  which  was  done 
on  the  next  day,  leaving  him,  his  wife  and  children,  to  lie  on 
straw.  His  wife  endeavored  to  maintain  her  children  by 
baking  bread  and  cakes  to  sell  in  the  market,  but  the  officer 
even  seized  this  when  she  exposed  it  for  sale. 

William  Poole,  a  constable  of  Norwich,  was  compelled  to 
accompany  an  informer  to  a  meeting,  and  being  affected  with 
the  doctrine  he  heard  preached  there,  said,  with  tears  in  his 
eyes, — "  What  shall  I  do  ?  I  know  the  power  of  God  is 
among  you ;"  and  turning  to  the  informer,  he  said, — "  If 
there  is  a  curse  hanging  over  any  people  upon  earth,  it  is 
upon  you  informers."  This  remark  was  true,  for  their  ill- 
gotten  plunder  was  generally  spent  in  gambling  and  de- 
bauchery. 

In  Nottinghamshire,  John  Sayton  was  informed  against, 
for  attending  a  meeting  in  the  parish  of  Blyth,  and  fined  by 
Justice  Thornton.  He  appealed  to  the  quarter  sessions,  and 
with  much  difficulty  obtained  a  hearing  of  his  case.  The 
jury  finding  the  matter  clear,  brought  in  a  verdict  for 
the  appellant,  when  Penniston  Whaley,  one  of  the  justices, 
who  had  before  manifested  his  virulence  and  ignorance  of 
Friends,  and  their  principles,  in  his  endeavors  to  enforce  the 
Act  35  Eiiz.,  ordered  them  out  again,  but  one  of  them  ex- 
claimed— "  We  have  agreed,  and  well  considered  the  mat- 
ter ! " 

Not  even  granting  them  the  privilege  of  freemen,  he  said 


HISTORY  OF  FRIENDS. 


321 


in  a  rage, — "  You  deserve  to  be  hanged — you  are  as  bad  as 
a  highwayman  ;  I  hope  the  king  will  destroy  juries,  for  this 
will  not  do."  Sayton  was  acquitted,  and  this  jury  dismissed 
to  make  room  for  another  more  pliant  to  the  instructions  and 
temper  of  the  court.  On  the  following  day,  another  jury  was 
empannelled  for  the  trial  of  William  Hudson,  who  proved 
by  the  evidence  that  he  was  not  at  the  meeting  specified  in 
the  indictment ;  but  eight  of  the  jury  being  picked  men,  known 
to  be  averse  to  the  appellant,  the  other  four  were  overawed 
into  compliance,  and  after  the  court  adjourned,  they  privately 
gave  in  a  verdict  against  him. 

In  the  city  of  Hereford,  the  severe  persecution  of  the  late 
law  against  sundry  members  of  this  Society,  the  partiality  of 
the  justices  in  frustrating  appeals  to  the  sessions  for  redress, 
by  refusing  to  accept  the  juries'  verdicts  for  the  appellants, 
beinc  found  insufficient  to  deter  Friends  from  holding  their 
meetings,  the  magistrates  and  priests  combined  to  attempt  it 
by  lawless  violence.  On  the  twentieth  of  the  eighth  month 
[August],  Henry  Caldicott,  mayor  of  the  city,  with  his  officers, 
entered  a  meeting  and  warned  them  to  desist  assembling  in 
that  city,  or  it  would  be  at  their  peril.  On  the  next  first-day 
the  meeting  was  attacked  by  a  ruthless  mob,  who  offered 
every  insult  to  the  peaceable  people  collected  together  to 
worship  God.  For  several  months  these  attacks  were  con- 
tinued; and  although  complaints  of  this  treatment  were 
made  to  the  mayor,  yet  he  dismissed  the  complainants  with- 
out giving  them  the  least  satisfaction.  At  one  time  they 
fired  squibs  in  the  congregation,  broke  the  windows,  injured 
the  house  by  casting  stones  against  it,  and  tearing  tiles  from 
the  roof.  In  the  midst  of  these  disorders,  Edward  King  and 
Robert  Simons,  justices  of  the  peace,  and  Abraham  Seward, 
mayor  elect,  came,  not  to  quell  the  fury  of  the  rabble,  but  to 
send  the  abused  to  prison,  which  they  effected  by  tendering 
the  oath  of  allegiance ;  committing  all  who  refused  to  take  it. 

They  continued  the  like  abuses  during  the  whole  year. 

The  sufferers,  having  repaired  their  house  and  rendered  it 

habitable  once  more,  were  again  beset  by  the  rude  multi- 
21 


322 


HISTORY  OF  FRIENDS. 


tude,  who  were  instigated  by  the  officers  of  the  mayor  to 
commit  acts  which  the  civil  power  is  incorporated  to  pre- 
vent. These  were  times  in  which  justice  was  perverted,  and 
equity  was  thrown  aside  ;  when  peaceful  dissenters  were 
tried  and  punished  as  rioters  for  worshipping  God  according 
to  the  dictates  of  their  own  consciences ;  whilst  real  riots  were 
not  only  allowed  to  pass  with  impunity,  but  were  even 
promoted  by  those  whose  duty  it  was  to  quell  them. 

Herr  Adrian  Paets,  at  one  time  ambassador  for  the  States 
of  the  United  Provinces  to  the  Court  of  Spain,  wrote  a  letter 
to  Christian  Hartzoeker,  of  Rotterdam,  in  which  he  expressed 
a  strange  opinion  of  the  doctrine  of  Friends ;  and  afterwards 
meeting  Robert  Rarclay,  they  held  a  long  conversation  on 
the  principle  of  the  inward  Revelation  of  the  Spirit.  This 
induced  Rarclay  to  write  a  letter  to  Paets,  which  was  sent  to 
Benjamin  Furly,  of  Rotterdam,  and  delivered  according  to 
the  direction ;  but  as  it  was  not  answered,  the  writer  had 
it  published  in  Latin,  without  mentioning  the  Herr's  name. 

"  It  is  falsely  supposed,"  said  Barclay,  "  that  the  essence 
of  the  Christian  religion  consisted  in  the  historical  faith 
and  knowledge  of  the  birth,  death,  life,  resurrection  and 
ascension  of  Christ.  Faith  and  historical  knowledge  is, 
indeed,  a  part  of  the  Christian  religion,  but  not  such  an  essen- 
tial part,  as  that  without  which  the  Christian  religion  cannot 
consist ;  but  an  integral  part,  which  goes  to  the  completing 
of  the  Christian  religion,  as  the  hands  or  feet  of  a  man  are 
integral  parts  of  a  man,  without  which  nevertheless  a  man 
may  exist,  but  not  an  entire  and  complete  man.  I  agree 
that  the  historical  knowledge  of  Christ  is  commonly  mani- 
fested to  us  by  the  Holy  Scripture  as  the  means ;  but  God 
could,  without  such  means,  manifest  the  said  historical 
knowledge  to  our  minds. 

"  A  contingent  truth  may  be  known  by  a  supernatural 
knowledge ;  and  when  God  doth  make  known  unto  man 
any  matter  of  fact  by  divine  or  immediate  revelation,  he 
then  speaks  as  to  the  ear  of  the  heart  of  the  inward  man. 
When  any  natural  idea  is  excited  in  us,  we  clearly  know  it ; 


HISTORY  OF  FRIENDS. 


323 


so  also  when  any  supernatural  idea  is  raised,  we  clearly 
know  that  whereof  it  is  the  idea."  What  properly  is  the 
inward  supernatural  sense  in  man  is  also  described,  and 
many  other  doctrinal  points  are  argued  with  great  force  and 
ability.  This  letter  caused  much  excitement  among  all  reli- 
gious societies ;  but  few  attempted  to  withstand  the  writer 
in  argument  or  knowledge. 


CHAPTER  XXVIII. 


In  the  beginning  of  this  year,  George  Fox  left  Swarthmore, 
where  he  had  lived  in  seclusion  since  his  release  from 
1677.  "Worcester  prison.  After  visiting  the  house  of  John 
Reckless,  in  Nottinghamshire,  who  once  imprisoned 
him  in  that  town,  but  had  since  embraced  the  doctrine  of 
truth,  he  travelled  through  Leicestershire,  Derbyshire,  War- 
wickshire, Buckinghamshire  and  Bedfordshire,  and  thence 
went  to  London  to  attend  the  approaching  yearly  meeting. 
In  these  early  times  the  principal  business  of  the  yearly 
meeting  was  to  receive  accounts  of  the  sufferings  of  Friends, 
and  take  measures  for  their  relief.  At  the  annual  meeting 
of  this  year,  accounts  were  received  of  the  heavy  sufferings 
from  the  persecutions  by  the  act  of  23  Eliz.,  which  was 
made  to  guard  against  Popish  recusants,  but  executed  upon 
Friends.  An  article  relative  to  this  grievance  was  drawn 
up,  with  a  petition  for  relief,  and  laid  before  Parliament ;  but 
no  redress  was  obtained  from  that  body. 

After  the  yearly  meeting  adjourned,  George  Fox,  accom- 
panied by  William  Penn,  Robert  Barclay,  George  Keith, 
and  some  others,  went  to  Holland  to  visit  their  friends  in  that 
kingdom.  William  Penn  and  Robert  Barclay  went  from 
Holland  to  Germany,  where  the  former  wrote  two  letters  to 
the  Princess  Elizabeth  of  the  Palatinate,  daughter  of  Frede- 
ric, king  of  Bohemia,  sister  of  Sophia,  Duchess  of  Hanover, 
and  mother  of  George,  king  of  Great  Britain.  The  follow- 
ing is  her  answer : 

"  This,  Friend,  will  tell  you,  that  both  your  letters  were 
very  acceptable,  together  with  your  wishes  for  my  obtaining 
those  virtues  which  may  make  me  a  worthy  follower  of  our 


HISTORY  OP  FRIENDS. 


325 


great  king  and  Saviour  Jesus  Christ.  What  I  have  done  for 
his  true  disciples  is  not  so  much  as  a  cup  of  cold  water;  it 
affords  them  no  refreshment ;  neither  did  I  expect  any  fruit 

of  my  letter  to  the  Duchess  of  L  ,  as  I  have  expressed  at 

the  same  time  unto  B.  F.* 

"  But  since  Robert  Barclay  desired  I  should  write  it,  I 
would  not  refuse  him,  nor  omit  to  do  anything  that  was 
judged  conducing  to  his  liberty,  though  it  should  expose  me 
to  the  derision  of  the  world.  But  this  a  mere  moral  man  can 
reach  at ;  the  true  inward  graces  are  yet  wanting  in 

"  Your  affectionate  friend, 

"  Elizabeth." 

When  George  Fox  was  at  Amsterdam,  he  also  wrote  a 
letter  to  this  virtuous  and  interesting  princess,  commending 
her  for  the  modest  and  retired  life  she  was  pursuing,  at  the 
same  time  exhorting  her  to  piety  and  godliness ;  to  which 
she  returned  this  reply. 

"  Dear  Friend  : — I  cannot  but  have  a  lender  love  to 
those  that  love  the  Lord  Jesus  Christ,  and  to  whom  it  is 
given  not  only  to  believe  in  him,  but  also  to  suffer  for  him; 
therefore,  your  letter  and  your  friend's  visit  have  been  both 
very  welcome  to  me.  I  shall  follow  their  and  your  counsel, 
as  far  as  God  will  afford  me  light  and  unction.  Remaining 
still,  Your  loving  friend, 

"  Elizabeth." 

After  this  correspondence,  William  Penn  and  Robert 
Barclay  determined  to  pass  through  the  town  of  Herford 
{the  residence  of  the  princess),  on  the  frontiers  of  Paderborn, 
in  order  to  visit  their  royal  friend.  With  the  princess  resided 
Anna  Maria,  Countess  of  Homes,  who  desired  these  minis- 
ters of  God  to  hold  a  meeting  for  the  comfort  of  their  mind. 
They  were  invited  to  partake  of  the  hospitality  of  the  Castle, 
instead  of  remaining  in  a  noisy  inn,  which  invitation  they 
thankfully  accepted.    At  the  public  meeting  which  was  held, 

*  We  suppose  the  princess  alluded  to  Benjamin  Furly;  of  Rotterdam. 


326 


HISTORY  OF  FRIENDS. 


these  eminent  men  breathed  forth  the  holy  word  of  God  in 
language  not  to  be  misunderstood ;  and  after  William  Penn 
had  made  a  sermon  which  produced  a  deep  and  lasting 
effect  upon  his  hearers,  the  Princess  Elizabeth  took  him  by 
the  hand,  and  said ;  "  I  cannot  speak  to  you ;  my  heart  is 
full.  Will  you  not  come  hither  again,  before  you  leave 
Germany  ?" 

"  We  are  in  the  hands  of  the  Lord,"  replied  Penn ;  "  and 
being  at  His  pleasure,  cannot  dispose  of  our  time."  They 
parted  in  silent  sorrow,  and  Robert  Barclay  returned  to 
Amsterdam,  while  William  Penn  went  to  Paderborn,  by  the 
way  of  Cassel  (where  he  conversed  with  the  learned  and 
venerable  Dureus),  to  Frankfort.  Here  he  held  a  meeting  at 
the  house  of  a  young  gentleman,  noble  by  birth,  named 
Merlane,  who  said  to  him ;  "  Our  quarters  are  free  to  you  ; 
let  all  come  that  will  come,  and  lift  up  your  voices  without 
fear."  He  then  visited  Chrisheim,  a  village  near  Worms, 
where  many  Friends  resided,  who  afterwards  emigrated  to 
America  with  him,  and  settled  the  State  of  Pennsylvania. 
Whilst  in  the  Palatinate,  he  wrote  an  epistle  to  Elizabeth, 
Princess  Palatine,  and  Anna  Maria,  Countess  of  Homes, 
to  which  he  received  the  following  answer  : 

"  Dear  Friend  : — I  have  received  your  greetings,  good 
wishes,  and  exhortations,  with  much  joy,  and  shall  follow 
the  latter  as  far  as  it  will  please  our  great  God  to  give  me 
light  and  strength.  I  can  say  little  for  myself;  but  I  hope 
the  Lord  will  conduct  me  in  his  time,  by  his  way,  to  his  end  ; 
and  that  I  shall  not  shrink  from  his  fire.  I  do  long  for  it ; 
and  when  he  assures  my  ways,  I  hope  he  will  give  me  pow- 
er to  bear  the  cross  I  meet  therein.  I  am  also  glad  to  hear 
your  journey  hath  been  prosperous,  both  in  the  constitutions 
of  your  bodies,  to  withstand  the  badness  of  the  weather,  and 
in  the  reception  you  had  in  Cassel,  Frankfort  and  Chrisheim. 
Nothing  surprised  me  there  but  the  good  old  Dury,  in  whom 
I  did  not  expect  so  much  ingenuity,  having  lately  wrote  a 
book,  entitled  '  Le  veritable  Chretien,'  that  doth  speak  in 


HISTORY  OF  FRIENDS. 


327 


another  way.  I  wish  to  know  what  reception  you  had  at 
Fredricksburg ;  and  if  this  find  you  at  Cleves,  I  wish  you 
might  take  an  occasion  to  see  the  two  pastors  of  Mulheim, 
who  do  really  seek  the  Lord,  but  have  some  prejudice  against 
your  doctrines,  as  also  the  Countess  there.  It  would  be  of 
much  use  for  my  family  to  have  them  disabused ;  yet  God's 
will  be  done  in  that,  and  all  things  else  concerning  your  lov- 
ing friend  in  the  Lord  Jesus, 

"  Elizabeth." 

George  Fox  went  to  Hamburg  and  Frederickstad  to  visit 
his  friends  in  that  part  of  the  country,  and  afterwards  joined 
William  Penn  at  Amsterdam,  who  accompanied  him  to 
Wiewart  to  hold  some  intercourse  with  the  Society  of  Laba- 
dites.  Here  they  met  the  famous  Anna  Maria  Schurman, 
the  gentlewomen  Somedykes,  the  French  pastor,  Peter  Yvon, 
and  others.  Yvon  gave  an  interesting  account  of  John  de 
Labadie,  the  founder  of  the  Society,  and  his  religious  princi- 
ples. Anna  Maria  Schurman,  in  giving  an  account  of  her 
former  life,  spoke  "  of  her  pleasure  in  learning,  and  her  love 
to  the  religion  she  was  brought  up  in,  but  confessed  she  knew 
not  God  or  Christ  all  that  while.  And  although  from  a  child, 
God  had  visited  her  at  times,  yet  she  never  felt  such  a  pow- 
erful stroke,  as  by  the  ministry  of  John  de  Labadie  ;  then  she 
saw  her  learning  was  vanity  and  her  religion  like  a  body  of 
death,  and  she  therefore  resolved  to  despise  the  shame,  desert 
her  former  way  of  living  and  acquaintance,  and  join  herself 
with  this  little  family  that  had  retired  from  the  world."  One 
of  the  Somedykes  then  gave  a  relation  of  her  conver- 
sion by  the  preaching  of  Labadie.  To  use  her  own  words  : 
;t  I  have  often  mourned  the  deadness  and  formality  of  Chris- 
tians ;  and  I  have  said  to  myself,  O  the  pride,  the  lusts,  the 
vain  pleasures  in  which  Christians  live !  Can  this  be  the  way 
to  heaven  ?  Is  this  the  way  to  glory  ?  Are  these  followers 
of  Christ?  O,  no!  O  God  !  where  is  thy  little  flock  ?  Where 
is  thy  little  family  that  will  live  entirely  to  thee — that  will 
follow  thee  ?    Make  me  one  of  that  number." 

William  Penn  was  deeply  affected  with  these  circumstan- 


328 


HISTORY  OF  FRIENDS. 


ces  ;  he  himself  had  sacrificed  ihe  world  to  Christ — the  bril- 
liant career  a  doting  father  had  planned  for  his  son's  path 
through  life,  to  follow  the  despised  and  crucified  Jesus, 
and  become  an  outcast  from  his  paternal  roof,  in  order  to 
inherit  the  crown  of  deathless  glory.  With  tears  in  his 
eyes  he  spoke  of  his  conversion  from  the  vanity  and  pride  of 
life> — of  the  temptation  with  which  he  was  surrounded  in  the 
gayest  metropolis  of  Europe — the  adversities  he  had  to  con- 
tend with  at  the  University  of  Oxford,  and  how,  amid  all  these 
difficulties,  the  Spirit  of  God  whispered  in  his  heart  and 
pointed  to  the  high  and  holy  way  of  everlasting  life.  It  was 
an  interesting  meeting — a  meeting  of  kindred  spirits,  who 
stood  aloof  from  the  world,  only  mingling  with  it  for  the 
one  purpose  of  doing  their  duty  to  God  and  man.  As  they 
were  about  to  depart,  one  of  the  pastors  asked  William  Penn, 
if  the  truth  did  not  arise  from  a  poor  and  illiterate  people : 
on  receiving  an  answer  in  the  affirmative,  the  pastor  said : 
"  Then  let  not  the  learning  of  the  world  be  used  to  defend 
that  which  the  Spirit  of  God  hath  brought  forth  ;  for  scholars 
now  coming  among  you  will  be  apt  to  mix  school  learning 
amongst  your  simpler  and  purer  language,  and  thereby  ob- 
scure the  brightness  of  your  testimony." 

George  Fox  and  William  Penn  then  bade  farewell,  and 
travelled  by  the  way  of  Groeningen  to  Embden,  where 
Penn  visited  the  burgerrnaster,  and  asked  him  if  he  and  the 
senate  had  not  received  a  letter  in  Latin  from  an  English- 
man, about  two  years  since,  concerning  their  severity  towards 
the  people  called  Quakers. 

"  We  did,"  replied  the  burgerrnaster. 

"  I  am  that  man,"  said  Penn,  "  and  am  constrained  by  my 
conscience  to  visit  thee  on  their  behalf." 

The  burgerrnaster  treated  him  very  kindly,  and  promised 
to  alter  his  conduct  towards  Friends,  which  promise,  how- 
ever, he  never  fulfilled,  for  persecution  raged  with  greater 
violence  for  years  afterwards. 

William  Penn  went  to  Herford  again,  and  held  a  meeting 
with  the  Princess  Elizabeth  and  the  Countess  of  Homes, 


HISTORY  OF  FRIENDS. 


329 


who  received  him  with  great  kindness.  He  intreated  them, 
by  their  hope  of  glory,  to  leave  the  world,  and  not  be  willing 
slaves  to  all  its  allurements  and  temptations,  but  remember 
there  was  a  day  of  judgment,  when  an  account  must  be  ren- 
dered of  their  stewardship.  As  he  was  leaving,  he  took  the 
princess  by  the  hand,  and  said :  "  I  hope  the  blessing  of 
Jesus  may  be  with  and  upon  you."  And  when  he  exhorted 
the  countess  to  break  off  from  the  entanglements  and  glitter- 
ing gew-gaws  of  the  world,  she  beseeched  him,  in  the  lan- 
guage of  a  broken  spirit,  to  remember  her,  and  implore  the 
Lord's  assistance  in  her  behalf,  for,  said  she,  "  I  am  fully 
convinced ;  but,  oh  !  my  sins  are  great." 

At  Amsterdam,  George  Fox  and  William  Penn  held  a 
debate  with  Dr.  Galenus  Abraham,  an  eminent  Baptist  mi- 
nister, on  some  doctrinal  points,  which  have  been  duly  no- 
ticed in  the  disputes  qf  other  persons,  and  recorded  in  this 
work.  They  soon  sailed  for  England,  and  arrived  safely  at 
Harwich,  after  suffering  a  violent  storm  at  sea.  When  Wil- 
liam Penn  arrived  in  London,  he  found  ihe  following  letter 
from  the  princess : 

"  Dear  Friend:  Your  tender  care  of  my  eternal  well-being 
doth  oblige  me  much,  and  I  will  weigh  every  article  of  your 
counsel,  to  follow  it  as  much  as  lies  in  me,  but  God's  grace 
must  be  assistant,  as  you  say  yourself ;  He  accepts  nothing 
that  does  not  come  from  him.  If  I  had  made  me  bare  of 
all  worldly  goods,  and  left  undone  what  he  required  most 
— I  mean  to  do  all  in  and  by  his  Son — I  shall  be  in  no 
better  condition  than  at  this  present  time.  Let  me  feel  him 
first  governing  in  my  heart,  then  do  what  he  requires  of  me; 
but  I  am  not  able  to  teach  others,  being  not  taught  of  God 
myself.  Remember  my  love  to  G.  F.,  B.  F.,  G.  K.,  and 
dear  Gertrude.^  If  you  write  no  worse  than  your  postscript, 
I  can  make  out  to  read  it.  Do  not  think  I  go  from  what  I 
spoke  to  you  the  last  evening  we  met ;  I  only  stay  to  do  it 

*  Gertrude  Dericks,  who  had  visited  the  princess,  and  coming  to  England, 
she  soon  afterwards  married  Stephen  Crisp. 


330 


HISTORY  OF  FRIENDS. 


in  a  way  that  is  answerable  before  God  and  man.    I  can 
say  no  more  now,  but  recommend  to  your  prayers, 
"  Your  true  friend, 

"  Elizabeth." 

"  P.  S. — I  almost  forgot  to  tell  you,  that  my  sister  writes 
me  word  she  had  been  glad  you  had  taken  your  journey  by 
Osenburgh,  to  return  to  Amsterdam.  There  is  also  a  Drof- 
fard,  of  Limbourg,  near  this  place  (to  whom  I  gave  an  ex- 
emplar of  R.  B.'s  Apology),  very  desirous  to  speak  with 
some  of  your  friends." 

This  correspondence  was  continued  for  some  time,  but  we 
must  close  it  with  transcribing  one  of  William  Perm's  letters, 
which  was  written  during  his  voyage  from  Holland  to  Eng- 
land : 

"  Dear  and  truly  respected  Friend  : 

"  My  soul  most  earnestly  desireth  thy  temporal  and 
eternal  felicity,  which  standeth  in  thy  doing  the  will  of  God 
now  on  earth,  as  'tis  done  in  Heaven.  O,  dear  princess,  do 
it !  Say  the  word  once  in  truth  and  righteousness,  '  Not 
my  will,  but  thine  be  done,  O  God ! '  Thy  days  are  few, 
and  then  thou  must  go  to  judgment.  Then  an  account  of 
thy  talent  God  will  require  from  thee.  What  improvement 
hast  thou  made  ?  Let  it  prove  and  show  its  own  excellency, 
that  it  is  of  God,  and  that  it  leadeth  all  that  love  it  to  God. 
O  !  that  thou  may'st  be  able  to  give  an  account  with  joy  ! 

I  could  not  leave  this  country,  and  not  testify  to  the  recol- 
lections I  bear  in  my  mind  of  that  humble  and  tender  en- 
tertainment thou  gavest  us  at  thy  court — the  Lord  Jesus 
reward  thee,  and  surely  he  hath  a  blessing  in  store  for  thee. 
Go  on ;  be  steadfast ;  overcome,  and  thou  shalt  inherit.  Do 
not  despond.  One  that  is  mighty  is  near  thee ;  a  present 
help  in  the  needful  time  of  trouble.  O,  let  the  desire  of  thy 
soul  be  to  his  name,  and  to  the  remembrance  of  him.  O, 
wait  upon  the  Lord,  and  thou  shalt  renew  thy  strength.  The 
youth  shall  faint,  and  the  young  man  shall  fail,  but  they  that 
trust  in  the  Lord  shall  never  be  confounded. 


HISTORY  OF  FRIENDS. 


331 


"  I  wish  thee  all  true  and  solid  felicity,  with  my  whole  soul. 
The  Lord  God  of  heaven  and  earth  have  thee  in  his  keep- 
ing, that  thou  may'st  not  lose,  but  keep  in  that  divine  sense, 
which,  by  his  eternal  word,  he  hath  begotten  in  thee.  Receive, 
dear  princess,  my  sincere  and  Christian  salutation :  grace, 
mercy  and  peace,  be  multiplied  among  you  all  that  love  the 
Lord  Jesus. 

"  Thy  business  I  shall  follow  with  all  the  diligence  and 
discretion  I  can,  and  by  the  first  give  thee  an  account,  after 
it  shall  please  the  Lord  to  bring  me  safe  to  London.  All  my 
brethren  are  well,  and  present  thee  with  their  dear  love,  and 
the  rest  with  thee  that  love  Jesus,  the  light  of  the  world. 
Thou  hast  taught  me  to  forget  thou  art  a  princess,  and  there- 
fore I  use  this  freedom ;  and  to  that  of  God  in  thee  am  I 
manifest,  and  I  know  thy  integrity.  Give,  if  thou  pleasest, 
the  salutation  of  my  dear  love  to  Anna  Maria,  Countess  of 
Homes,  with  the  inclosed.  Dear  Princess,  do  not  hinder, 
but  help  her.  That  may  be  required  of  her  which  (con- 
sidering thy  circumstances)  may  not  yet  be  required  of 
thee.  Let  her  stand  free,  and  her  freedom  will  make  the 
passage  easier  unto  thee.  Accept  what  I  say,  I  entreat  thee, 
in  that  pure  and  heavenly  love  and  respect,  in  which  I  write 
so  plainly  to  thee.  Farewell,  my  dear  friend ;  and  the  Lord 
be  with  thee.    I  am  more  than  I  can  say. 

"  Thy  great  lover  and  respectful  friend, 

"W.  Penn." 


CHAPTER  XXIX. 


In  the  latter  part  of  this  year,  George  Fox  travelled  through 
many  parts  of  the  country,  relieving  the  oppressed  so  far  as 
lay  in  his  power,  and  addressing  the  large  meetings  which 
assembled  to  hear  him  speak  the  word  of  God.  He  found 
persecution  still  raging  with  its  usual  violence.  In  Glou- 
cestershire, John  Meredith,  a  justice  of  the  peace,  caused 
twenty-seven  Friends  to  be  indicted  at  Gloucestershire 
sessions  for  absence  from  the  established  Church,  though  he 
well  knew  many  of  them  had  suffered  by  the  act  against  con- 
venticles. He  arbitrarily  demanded  of  Henry  Poutin  and 
Nathaniel  Heskins  sureties  for  their  good  behavior,  when 
no  complaint  was  made  against  them,  and  kept  them  in 
prison  three  months ;  after  which  he  indicted  them  at  the 
sessions,  and  they  were  fined  forty  pounds  for  attending 
meetings.  The  other  prisoners  were  treated  in  the  most 
brutal  and  inhuman  manner.  William  Dobson  of  Bright- 
well,  in  Berkshire,  died  a  prisoner  for  his  conscientious  testi- 
mony against  the  payment  of  tithes,  upon  which  account  he 
had  suffered  severely,  having  been  robbed  of  his  goods  from 
time  to  time,  during  the  space  of  thirteen  years ;  during 
the  most  of  which  he  was  in  prison.  For  tithes  of 
the  value  of  £4  10s.,  he  had  o-oods  taken  from  him  worth 
£40,  and  afterwards  was  persecuted  in  the  court  of  exche- 
quer, by  which  he  was  cast  into  prison,  where  he  remained 
until  death. 

The  country  became  dissatisfied  with  the  government ; 
Parliament  was  divided  into  two  parties,  the  court  and  the 
country ;  some  were  enlisted  into  the  country  party  by  offices, 
some  by  pensions  and  others  by  inclination.    Those  who 


HISTORY  OF  FRIENDS. 


333 


were  for  supporting  the  measures  of  the  court  were  in  favor 
of  enforcing  penal  laws  against  non-conformists.  The  most 
active  justices  were  of  this  party,  and  in  the  execution  of  the 
laws  seemed  to  have  considered  the  disposition  and  man- 
dates of  the  court  as  the  principal  rule  of  action,  without 
giving  much  attention  to  the  superior  rale  of  right  and  equity. 
The  country  party,  backed  by  popular  favor,  had  got  the 
ascendency  in  the  House  of  Commons,  and  carried  an 
address  to  the  king,  disapproving  of  his  attachment  to  France, 
and  requesting  him  to  enter  into  an  alliance  with  Holland, 
which  he  resented  as  an  invasion  of  his  prerogative,  and 
ordered  them  to  adjourn.  He  however  resolved  to  allay  the 
ill-humor  of  his  subjects  by  a  popular  act,  which  should 
atone  for  his  unwise  measures.  Princess  Mary,  eldest 
daughter  of  the  Duke  of  York,  was  married  to  the  Prince  of 
Orange,  afterwards  King  William  HI.,  on  the  fourth  of  the 
eleventh  month  [November],  of  this  year. 

When  George  Fox  came  to  London  in  the  beginning  of 
this  year,  he  found  his  friends  were  engaged  in  solicit- 
1678.  ing  Parliament  to  grant  relief  to  those  who  were 
suffering  persecution  by  the  execution  of  laws  made 
against  Popish  recusants.  He  joined  these  Friends  in  their 
application ;  but  a  sudden  adjournment  of  Parliament  put  a 
stop  to  their  proceedings. 

During  the  summer,  George  Fox  visited  Swarthmore, 
where  he  wrote  the  following  epistle  to  his  friends  who  were 
suffering  persecution  or  imprisonment. 

"  My  dear  Friends, 

"  Who  are  sufferers  for  the  Lord  Jesus'  sake,  and  for 
the  testimony  of  his  truth,  the  Lord  God  Almighty  with  his 
power  uphold  you,  and  support  you  in  all  your  trials  and 
sufferings,  and  give  you  patience  and  content  in  his  will, 
that  ye  may  stand  valiant  for  Christ  and  his  truth  upon  the 
earth  over  the  persecuting  and  destroying  spirit,  which  makes 
to  suffer  in  Christ  (who  bruises  his  head)  in  whom  ye  hath 
both  election  and  salvation.  And  for  God's  elect  sake,  the 
Lord  hath  done  much  from  the  foundation  of  the  world ;  as 


334 


HISTORY  OF  FRIENDS. 


may  be  seen  throughout  the  Scriptures  of  truth ;  and  they 
that  touch  them,  touch  the  apple  of  God's  eye,  they  are  so 
tender  to  him.  And,  therefore,  it  is  good  for  all  God's  suffer- 
ing children  to  trust  in  the  Lord,  and  to  wait  upon  him ;  for 
they  shall  be  as  Mount  Sion,  that  cannot  be  removed  from 
Christ,  their  rock  and  salvation,  who  is  the  foundation  of  all 
the  elect  of  God,  of  the  Prophets  and  the  Apostles,  and  of 
God's  people  now,  and  to  the  end ;  glory  to  the  Lord  and  to 
the  Lamb  over  all.  Remember  my  dear  love  to  all  friends ; 
and  do  not  think  the  time  long,  for  all  time  is  in  the  Father's 
hand,  his  Power.  And  therefore  keep  the  word  of  patience, 
and  exercise  that  gift ;  and  the  Lord  strengthen  you  in  your 
sufferings,  in  his  Holy  Spirit  of  faith.  Amen. 

"  George  Fox." 

The  attention  of  Parliament  was  called  at  this  time  to  the 
discovery  of  a  popish  plot,  and  a  resolution  was  passed,  stat- 
ing, "  that  there  was  a  damnable  hellish  plot,  contrived  and 
carried  on  by  popish  recusants,  against  the  life  of  the  king, 
and  the  Protestant  religion."  Thus  whilst  the  peaceful  So- 
ciety of  Friends,  in  common  with  other  dissenters,  were  per- 
secuted under  pretence  of  being  seditious,  riotous,  contrivers 
of  plots  in  their  religious  assemblies,  and  subjected  to  the 
penalties  of  laws  made  against  popish  recusants,  the  real 
danger  to  the  established  Church  was  concocted  by  the  pa- 
pists, who,  under  the  favor  and  protection  of  the  courts,  were 
sanguine  in  their  hopes  of  re-establishing  their  religion  in  its 
full  power  and  splendor. 

The  established  Church  became  aware  of  its  danger,  and 
applied  the  necessary  means  for  correcting  the  evil ;  the  mo- 
derate part  were  inclined  to  coalesce  with  the  dissenters,  in 
opposition  to  the  establishment  of  popery,  but  the  magistrates, 
who  were  of  the  high  church  party,  retained  their  malignity 
to  dissenters,  until  their  hands  were  manacled  by  law.  Per- 
secutions by  the  Acts  of  Eliz.,  for  twenty  pounds  per  month, 
and  the  seizure  of  two-thirds  of  the  annual  rents,  were  mul- 
tiplied against  the  Friends,  as  the  most  expedient  mode  of 
impoverishing  the  estates  of  the  members  of  that  Society. 


HISTORY  OF  FRIENDS. 


335 


Advantage  was  taken  of  the  alarm  occasioned  by  the  rumor 
of  the  popish  plot,  to  increase  the  rigorous  persecution  of  a 
people  holding  opposite  principles ;  under  the  specious  pre- 
text of  the  necessity,  in  this  season  of  danger,  to  exert  addi- 
tional vigilance  in  guarding  against  seditious  assemblies. 
While  the  nation  in  general  was  in  consternation  at  the  dis- 
coveries of  the  plot,  the  informers  were  pursuing  their  infa- 
mous occupation,  to  the  great  detriment  and  oppression  of 
honest  men  ;  and  a  writer  of  that  time  truly  remarked, — "  the 
papists  may  laugh  because  of  their  victory,  now  they  have 
a  law,  whereby  one  Protestant  fights  against  another." 

The  repeated  instances  of  the  interference  of  priests  in  pro- 
moting the  execution  of  the  penal  laws,  leave  no  room  to 
doubt,  that,  notwithstanding  the  endeavors  used  to  exculpate 
the  Church  by  throwing  the  odium  on  Parliament,  yet  the 
clergy  were  deeply  concerned  both  in  the  promotion  and 
stern  execution  of  these  laws. 

In  this  year,  Isaac  Pennington,  of  Chalfont,  in  Bucking- 
hamshire, an  honorable,  useful,  and  virtuous  member 
1679.  of  the  Society  of  Friends,  departed  this  life,  near 
Goodnestone  in  Kent.  His  body  was  conveyed  to 
his  house  in  Buckinghamshire,  from  whence  his  funeral  was 
attended  by  a  great  number  of  his  friends  and  neighbors, 
who  affectionately  loved  him  on  account  of  his  innocent  and 
virtuous  demeanor.  He  was  converted  by  George  Fox,  at 
the  house  of  John  Crook,  in  Bedfordshire,  in  the  year  1658. 

The'  mistrust  of  Parliament  and  the  nation,  of  the  mea- 
sures and  designs  of  the  court  from  the  time  of  the  confede- 
racy with  France,  were  increased  by  the  evidence  they  re- 
ceived of  the  popish  plot.  They  passed  a  new  Test  Act  this 
year,  disabling  all  persons  of  that  religion  for  sitting  in  either 
House  of  Parliament.  The  Duke  of  York  with  difficulty  got 
himself  exempted ;  but  the  fear  of  popery  had  made  such  an 
impression  on  Parliament,  that  it  conceived  a  design  to  ex- 
clude the  duke  from  succession  to  the  crown,  on  account  of 
his  religion ;  for  this  reason,  and  the  succeeding  steps  in  the 
persecution  of  Danby,  the  king,  finding  the  two  Houses 


336 


HISTORY  OF  FRIENDS. 


were  too  strong  for  him,  prorogued  parliament,  and  then  dis- 
solved it. 

A  new  Parliament  was  summoned,  and  the  king  exerted 
his  endeavors  to  influence  the  elections,  but  the  feeling  of 
the  people  defeated  his  unjust  efforts.  The  Duke  of  York 
was  obliged  to  leave  the  country,  and  the  motion  made  in 
the  House  of  Commons  to  exclude  him  from  the  succession 
to  the  crown  was  carried,  but  the  House  of  Lords  rejected  it 
by  a  large  majority. 

As  Friends  were  by  principle  disengaged  from  all  politi- 
cal parties,  one  might  suppose  they  were  less  obnox- 
1680.  ious  to  the  resentment  of  any  party  ;  but  they  conti- 
nued to  be  harassed  still  by  the  execution  of  penal 
laws.  The  first  we  meet  with  in  this  year,  is  the  persecution 
of  George  Whitehead  and  Thomas  Burr,  at  Norwich,  by 
Recorder  Francis  Bacon.  These  two  men  met  in  that  city, 
accidentally,  both  being  there  for  the  purpose  of  paying  their 
friends  a  religious  visit.  They  were  arrested  at  meeting, 
and  brought  before  the  recorder,  also  a  justice  of  the  peace, 
who  demanded  twenty  pounds  from  each,  for  preaching, 
which  they  refused  to  pay. 

"  Will  you  take  the  oath  of  allegiance  ?"  demanded 
Bacon. 

"  We  cannot  do  it,'  replied  George  Whitehead. 

"  If  you  neither  pay  the  fine  nor  take  the  oath,  I  will  com- 
mit you  to  prison,"  said  the  recorder.  "  Do  you  know  there 
is  a  statute  made  in  Queen  Elizabeth's  time,  yet  in  force,  to 
hang  such  persons  as  you  are  ?" 

"  Can  you  persecute  us  under  that  law  ?"  asked  Thomas 
Burr. 

"  Yes,"  replied  the  recorder,  "  if  the  king  should  give 
orders  to  have  it  put  in  execution,  I  would  do  it,  and  have 
you  hanged  if  you  would  not  adjure  the  realm." 

He  then  committed  them  to  jail  until  the  ensuing  sessions, 
which  was  held  about  a  month  afterwards,  when  they  were 
again  summoned  for  trial.  On  being  brought  to  the  bar, 
George  Whitehead  addressed  the  court  as  follows:  "  We 


HISTORY  OF  FRIENDS. 


337 


have  been  five  weeks  in  prison,  and  it  is  proper  the  court 
should  know  for  what ;  pray  let  our  mittimus  be  read." 

"  There  is  no  need  of  your  mittimus  being  read  here," 
replied  the  recorder ;  "  I  will  give  an  account  of  the  cause. 
They  had  gathered  together  a  company  of  about  two  hun- 
dred, and  officers  went  from  me  to  disperse  them,  but  could 
not,  and  thereupon  I  sent  the  sheriff,  who  took  them  away ; 
and  being  brought  before  me,  I  proffered  them,  if  they  would 
pay  their  fines,  I  would  not  commit  them  ;  and,  upon  their 
refusal,  I  tendered  them  the  oath  of  allegiance,  and  not  being 
willing  to  take  the  oath  of  allegiance,  I  sent  them  to  prison." 

George  Whitehead  remarked,  that  free-born  Englishmen 
had  a  right  to  travel  in  any  part  of  the  nation,  and  Thomas 
Burr,  being  a  dealer  in  grain,  was  forced  to  travel  from  place 
to  place  in  order  to  attend  to  his  business.  The  recorder  said, 
with  a  bitter  sneer,  "  Had  you  not  better  have  been  turning 
your  malt  at  home  than  coming  hither  to  preach  ?  The  Scrip- 
ture saith,  '  God  added  to  the  Church  such  as  should  be 
saved  :'  but  ye  draw  from  the  Church,  and  the  Church  of 
England  will  never  be  quiet  till  some  of  you  be  hanged." 

George  Whitehead  then  observed,  how  unbecoming  it 
was,  and  derogatory  to  his  office  as  a  judge,  to  speak  as  an 
enemy  to  the  prisoners,  and  to  prejudge  their  cause  before  it 
was  lawfully  before  him  :  as  a  precedent,  he  referred  to 
Chief  Justice  Hussey,  who,  on  being  applied  to  by  the  king 
for  his  opinion  in  the  case  of  the  Bfch-traitor;  Humphry 
Stafford,  declined  delivering  it  until  it  came  judicially  before 
him.  He  defended  his  cause  so  well,  and  represented  the 
illegal  proceeding  of  the  recorder  in  so  clear  a  light,  that  to 
his  appeal  to  the  mayor  and  justices,  the  mayor  replied  ; 
"  You  have  appealed  to  me  ;  truly,  we  are  tradesmen,  and 
no  lawyers  ;  we  leave  matters  of  law  to  the  recorder — he 
knows  the  law,  and  we  must  acquiesce  in  his  judgment." 
The  majority  of  the  justices  did  not  approve  of  the  recorder's 
conduct,  but  were  inclined  to  set  the  prisoners  at  liberty. 
They  were  released  from  the  charges  specified  in  the  mitti- 
mus, but  were  committed  again  until  the  next  quarter  ses- 
22 


338 


HISTORY  OF  FRIENDS. 


sion  for  refusing  to  take  the  oath.  The  recorder  was  depriv- 
ed of  his  office  by  a  vote  of  the  common  council,  and  a  per- 
son of  more  equity  and  moderation  was  elected  in  his  place. 
In  consequence  of  this  change,  and  the  interposition  of  their 
friends,  they  were  cleared  by  proclamation  at  the  next  ses- 
sions, and  discharged  from  prison  after  a  confinement  of 
four  months. 

Some  persecutors  wished  to  impress  Parliament  with  the 
idea  that  the  Quakers  were  concerned  in  the  papist  plot,  but 
George  Fox,  who  was  then  in  London,  published  the  follow- 
ing declaration  on  behalf  of  himself  and  friends  : 

"  It  is  our  principle  and  testimony  to  deny  and  renounce 
all  plots  and  plotters  against  the  king  or  any  of  his  subjects ; 
for  we  have  the  spirit  of  Christ,  by  which  we  have  the  mind 
of  Christ,  who  came  to  save  men's  lives,  and  not  to 
destroy  them.  And  we  would  have  the  king  and  all  his 
subjects  to  be  safe.  Wherefore,  we  do  declare,  that  we  will 
endeavor,  to  the  extent  of  our  power,  to  save  and  defend 
him  and  them,  by  discovering  all  plots  and  plotters  (which 
shall  come  to  our  knowledge)  that  would  destroy  the 
king  or  his  subjects  ;  this  we  do  sincerely  offer  unto  you. 
But  as  to  swearing  and  fighting,  which  in  tenderness  of 
conscience  we  cannot  do,  ye  know  that  we  have  suffered 
these  many  years  for  our  conscientious  refusal  thereof.  And 
now  that  the  Lord  hath  brought  you  together,  we  desire  you 
to  relieve  us  and  free  us  from  those  sufferings  ;  and  that  ye 
will  not  put  upon  us  to  do  those  things,  which  we  have  suf- 
fered so  much  and  so  long  already  for  not  doing  ;  for  if  you 
do,  ye  will  make  our  sufferings  and  bonds  stronger  instead  of 
relieving  us." 

Soon  after  he  wrote  a  paper  to  all  the  rulers  and  magis- 
trates in  England,  Scotland  and  Ireland,  dissuading 
1681.   them  from  religious  persecution,  and  in  the  beginning 
of  this  year  the  House  of  Commons  passed  the 
following  resolutions : 

"  Resolved:  That  it  is  the  opinion  of  this  House,  that  per- 
secution of  Protestant  Dissenters  upon  the  penal  laws,  is  at 


HISTORY  OF  FRIENDS. 


339 


this  time  grievous  to  the  subjects,  a  weakening  of  the  Protes- 
tant interest,  an  encouragement  to  popery,  and  dangerous  to 
the  peace  of  this  kingdom. 

"  Resolved  :  That  it  is  the  opinion  of  this  House,  that  the 
Acts  of  Parliament,  made  in  the  reigns  of  Queen  Elizabeth 
and  King  James,  against  popish  recusants,  ought  not  to  be 
extended  against  Protestant  Dissenters." 

These  votes  showed  the  sense  of  the  House  of  Commons, 
but  did  not  repeal  the  penal  laws.  George  Fox  and  his 
wife  were  sued  for  tithes  in  the  Court  of  Exchequer,  and 
although  they  proved,  in  answer  to  the  plaintiff's  bill,  that  no 
such  tithe  had  ever  been  demanded  or  paid  off  the  estate 
during  the  forty-three  years  Margaret  Fox  had  lived,  yet 
because  they  would  not  answer  upon  oath,  the  court  issued 
an  order  for  their  arrest  and  imprisonment.  In  the  course  of 
the  trial,  it  was  proved  that  George  Fox  had  agreed  with  his 
wife,  not  to  claim  any  right  or  title  to  her  estate,  but  leave  it 
in  her  hands  entirely.  He  laid  the  whole  subject  before  four 
judges  of  London,  who  put  a  stay  to  the  persecution,  and 
made  the  demand  of  the  plaintiff  null  and  void. 


CHAPTER  XXX. 


It  was  on  the  fourth  of  the  third  month  [March]  that  the 
king,  in  consideration  of  the  services  of  Sir  William 
1681.  Penn,  and  sundry  debts  due  to  him  from  the  crown 
at  the  time  of  his  decease,  granted  to  William  Penn, 
and  his  heirs,  the  large  tract  of  land  lying  on  the  west  side  of 
the  river  Delaware,  in  North  America,  formerly  belonging  to 
the  Dutch,  then  called  the  New  Netherlands.  The  name  was 
changed  by  the  king  to  that  of  Pennsylvania,  in  respect  to 
William  Penn,  whom  he  made  absolute  governor  and  proprie- 
tor. This  favor  of  the  king  is  supposed  to  be  principally 
owing  to  the  influence  of  the  Duke  of  York,  with  whom,  as 
High  Admiral  of  England,  his  father  was  a  peculiar  favor- 
ite ;  and  on  his  dying  bed,  Admiral  Penn,  considering  his  son 
exposed  to  the  danger  of  suffering  for  religious  principles, 
recommended  him  to  the  care  and  protection  of  the  Duke  of 
York. 

Admiral  Penn,  on  his  death-bed,  gave  marks  of  true  re- 
pentance for  his  past  actions :  he  gave  his  son  reasonable 
and  wholesome  advice  concerning  his  conduct  ;  and  at  limes 
was  heard  to  say :  "  Wo  to  thee,  O  England — God  will 
judge  thee — great  plagues  are  at  thy  door."  He  also  said : 
"  God  hath  forsaken  us — we  are  infatuated,  and  will  shut 
our  eyes.  We  will  not  see  our  true  interest  and  happiness: 
we  shall  be  destroyed."  In  taking  leave  of  his  family,  he 
said  to  his  son  William :  "  If  you  and  your  friends  keep  to 
your  plain  way  of  preaching,  and  keep  to  your  plain  way  of 
living,  you  will  make  an  end  of  the  priests  to  the  end  of  the 
world.    Bury  me  by  my  mother — live  all  in  love — shun  all 


HISTORY  OF  FRIENDS.  ^41 

matters  of  evil ;  and  I  pray  God  to  bless  you  all,  and  he  will 
bless  you."    A  few  minutes  after  this,  he  expired. 

The  non-conformists  still  continued  to  be  persecuted  by 
the  execution  of  the  statutes  enacted  in  the  reign  of 
1682.  Queen  Elizabeth.  All  the  magistrates,  judges,  just- 
ices of  the  peace,  and  lieutenants  of  counties,  sus- 
pected of  leaning  to  republican  principles,  were  displaced, 
and  their  stations  filled  with  approved  friends  of  the  court 
and  king.  The  mention  of  this  change  of  the  magistracy  of 
London  accounts  for  the  reverse  of  the  measures  adopted  in 
relation  to  the  dissenters.  The  informers,  who  had  been  for 
some  time  held  in  detestation  by  the  citizens,  and  discoun- 
tenanced by  the  magistrates,  began  now  to  return  to  their  prey 
with  fresh  vigor  and  insolence,  under  the  encouragement  of 
the  court  and  its  partizans. 

George  Whitehead,  in  particular,  soon  felt  the  effects  of 
the  change  in  the  magistracy  of  London :  he  was  fined 
three  or  four  times  during  this  and  the  succeeding  year. 
Sir  John  Moore  fined  him  twenty  pounds  for  preaching  in  a 
meeting  at  Gracechurch-street,  for  the  payment  of  which  they 
took  goods  from  his  shop  :  again,  by  a  warrant  from  Sir 
William  Pritchard,  for  another  fine  of  the  same  amount,  the 
constable  seized  his  household  goods.  Two  of  his  friends, 
John  Edge  and  Joseph  Peckover,  who  quietly  persuaded  the 
constables  to  suffer  an  inventory  of  the  goods  to  be  taken 
before  they  were  removed,  were  apprehended  by  constable 
Manby,  and  prosecuted  for  a  riot  upon  his  evidence  alone ; 
for  which  they  were  fined  and  committed  to  Newgate,  where 
they  remained  nearly  three  months. 

George  Whitehead  made  an  appeal  against  this  last  con- 
viction, and  also  against  another  made  by  Sir  Thomas  Jen- 
ner,  recorder  of  London,  for  a  fine  of  £20,  and  upon  trial 
was  discharged  from  both  cases.  Manby  having  sold  the 
goods  for  £15,  he  only  recovered  £11  9s.  6d.  on  the  first  suit. 
The  charge  of  prosecuting  the  two  appeals  amounted  to 
£17  9s.  8d.;  so  he  computed  his  loss  at  £61  7s.,  beside  the 
damage  done  to  his  house  and  furniture. 


342 


HISTORY  OF  FRIENDS. 


In  the  city  of  Bristol,  Friends  were  persecuted  by  some 
inhuman  men,  who  distinguished  their  loyalty  by  an  excess 
of  injustice,  and  their  zeal  for  the  Church  by  abusing  their 
neighbors  most  shamefully ;  busily  interfering  with  their 
meeting,  when  they  had  no  legal  authority.  The  most  noto- 
rious of  this  band  of  informers  were,  Sheriff  Knight,  Alder- 
man Ralph  Olyffe,  Jr.,  Helliar,  an  attorney,  together  with  the 
subordinate  agents,  Lugge,  Tilley,  Caffe,  Patrick,  Hoare,  Wat- 
kins,  Brand,  and  Higgens.  They  destroyed  the  meeting-house 
in  James'  parish,  and  plundered  the  dwelling  of  a  widow  lady 
named  Elizabeth  Batho.  They  also  attacked  the  Temple-street 
meeting-house,  and  accused  the  innocent  persons  they  abused 
with  creating  a  riot.  During  the  attack,  one  of  the  rioters 
used  an  impudent  remark  to  a  young  female  of  delicacy  and 
spirit,  for  which  she  struck  the  villain  on  the  head :  he  in- 
formed Helliar  of  the  treatment  he  received,  and  the  female 
was  sent  to  Bridewell.  They  took  from  seven  persons,  in 
five  days,  about  one  hundred  pounds'  worth  of  goods,  fining 
some  for  the  poverty  of  others,  They  persecuted  fifty 
Friends  as  popish  recusants,  in  order  to  run  them  to  a  pre- 
munire.  John  Moore  was  committed  to  prison  by  the  Ox- 
ford act ;  and  Griffith  Jones,  a  trader  from  London,  being 
taken  at  a  meeting,  had  the  bath  of  allegiance  tendered  to 
him,  and  for  refusing  to  take  it,  was  sent  to  jail. 

Nearly  all  the  Friends  in  Bristol  were  confined  in  prison. 
At  the  quarter  sessions,  several  of  them  were  indicted,  found 
guilty  and  fined ;  but  the  justices,  who  were  not  insensible 
of  their  wrongs,  acted  moderately,  and  discharged  a  great 
many  on  their  promise  to  appear  at  the  next  sessions.  But 
they  were  soon  arrested  again  for  attending  meetings,  by 
Knight  and  Helliar,  and  several  were  committed  to  Newgate* 
It  is  clear  the  court  was  perfectly  aware  of  these  proceedings, 
for  some  of  the  persecutors  were  promoted  in  office,  for  their 
barbarity. 

This  year,  John  Whitehead,  an  eminent  Friend  in  the 
ministry,  of  the  East  Riding  of  Yorkshire,  was  committed  to 
Lincoln  Castle,  by  Justice  Burrel,  being  accused  as  a  Jesuit, 


HISTORY  OF  FRIENDS. 


343 


and  for  preaching  at  a  meeting.  He  was  tried  at  the  ensuing 
assizes  at  Lincoln,  before  Baron  Street,  but  the  evidence  not 
sustaining  the  charge,  the  oath  of  allegiance  was  resorted  to, 
in  order  to  ensnare  the  prisoner ;  he  refused,  and  was  indict- 
ed. He  pleaded  ably  and  eloquently  on  the  illegality  of  the 
action  of  the  court,  but  he  was  convicted,  premunired,  and 
cast  into  prison,  where  he  remained  until  the  general  release 
in  1686. 

At  Flamstead-end,  in  Hertfordshire,  the  justices  and  con- 
stables attacked  the  meetings,  and  arrested  a  number  of  per- 
sons for  worshipping  God  according  to  the  dictates  of  con- 
science. At  Broughton,  in  Leicestershire,  the  meeting  was 
also  disturbed,  and  personal  abuse  offered  to  the  members 
and  persons  assembled.  Towards  the  close  of  this  year,  all 
the  public  meetings  of  Protestant  dissenters  (except  the 
Friends)  were  suppressed,  but  in  private  assemblies  they 
would  pray  "  that  it  might  please  God  to  keep  the  Quakers 
steadfast,  that  so  they  might  be  as  a  wall  about  them,  in 
order  that  other  dissenters  might  not  be  rooted  out." 

In  the  beginning  of  this  year,  it  was  computed  that  seven 

hundred  members  of  the  Society  of  Friends  were  suffer- 
1683.  ing  imprisonment  in  England.  Persecution  raged  with 

greater  violence  in  the  city  of  Bristol  than  any  other 
place.  Great  numbers  were  not  only  cast  into  prison,  but  in 
their  filthy  cells  they  were  most  inhumanly  treated  by  the 
jailor,  Isaac  Dennis.  William  Dewsbury,  who  suffered  a 
long  confinement  in  Warwick  prison,  wrote  an  epistle  of 
consolation  to  his  friends,  who,  like  himself,  preferred  a  cell 
where  reigned  peace  to  his  spirit,  to  liberty  without  it.  In 
conclusion,  the  writer  says  : — "  Thus  saith  the  Lord,  hear  my 
word,  which  is  founded  unto  you  from  the  throne  of  my 
grace  and  eternal  glory !  Rejoice  not  too  much  in  spirits, 
but  throw  down  your  crowns  before  me,  that  there  be  not  a 
self-seeking,  self-preserving  spirit  in  the  family  of  my  people, 
but  all  feel  the  birth  immortal,  raised  up  in  the  resurrection 
of  my  life  in  you  all,  which  truly  makes  self  of  no  reputation, 
so  that  all  loftiness  be  laid  low,  and  all  haughtiness  be  bowed 


344 


HISTORY  OF  FRIENDS. 


down  in  every  one,  that  I  the  Lord  God  in  you  all,  may  be 
loved,  obeyed,  and  exalted;  who  is  taking,  and  will  take  to 
me  my  great  power,  to  exalt  the  meek  upon  the  earth,  and 
reign  over  all  the  pride  of  the  children  of  men  (that  is  ex- 
alted above  my  witness  in  their  conscience,)  that  so  my  sons 
may  be  brought  from  far,  and  my  daughters  from  the  ends  of 
the  earth,  in  the  sight  of  all  people,  whom  I  will  make  to 
confess  in  subjection  to  my  power.  That  you  are  the  be- 
loved people  of  the  most  high  God,  and  of  the  righteous  seed 
which  the  Lord  hath  blessed ;  and  not  any  weapon  formed 
against  you  shall  prosper,  but  come  to  naught,  which  will  be 
hastened  for  your  comforts,  and  certainly  performed  accord- 
ing to  what  is  here  declared,  to  your  eternal  joy ;  and  you 
shall  assuredly  know  the  mouth  of  the  Lord  hath  spoken  it." 

All  the  abuse  that  Friends  had  already  sustained  not  being 
sufficient  to  satiate  the  vindictive  spirit  of  the  persecutors, 
many  of  them  were  returned  into  the  Exchequer  Court  on  the 
statute  of  201.  for  absence  from  the  national  worship,  the 
amount  of  which  fines  came  to  the  enormous  sum  of  16,440/.  j 
several  were  distrained,  but  how  much  was  levied  for  these 
fines  we  have  no  correct  account.  Not  satisfied  with  depriv- 
ing them  of  their  liberty,  property,  and  personal  ease,  these 
persecutors  determined  to  see  how  far  they  could  succeed  in 
an  attempt  against  their  lives.  They  began  with  Richard 
Vickris,  who  had  before  felt  the  effects  of  their  malevolence 
in  fines,  imprisonments,  and  personal  abuse.  He  was  the 
son  of  Robert  Vickris,  formerly  a  merchant  and  alderman  of 
Bristol,  and  afterwards  of  Chew-Magna  in  Somersetshire. 
Richard  was  convinced  of  the  principles  of  Friends  in  his 
youth,  and  to  divert  his  mind  from  this  humble  Society,  his 
father  sent  him  on  a  tour  to  the  continent,  but  was  disappoint- 
ed in  his  intention.  Disgusted  with  the  superstition  of  the 
ceremonious  religion  that  everywhere  met  his  view,  he 
returned  to  his  native  land,  and  openly  embraced  that  profes- 
sion to  which  he  had  formed  an  attachment  before  leaving 
home.  In  the  year  1680,  he  was  imprisoned  upon  an  excom- 
munication; he  was  afterwards  subjected  to  frequent  fines 


HISTORY  OF  FRIENDS. 


345 


and  distraints  for  attending  meetings  ;  and  now  they  pro- 
ceeded to  put  the  statute  of  35  Eliz.  in  force  against  him,  the 
penalty  of  which  we  have  mentioned  in  several  places. 

At  the  sessions,  previous  to  the  time  called  Easter,  Richard 
Vickris  was  indicted,  but  demurring  to  the  jurisdiction  of  the 
court  and  refusing  to  plead,  he  was  committed  to  prison.  At 
the  following  sessions  he  was  admitted  to  bail  for  his  appear- 
ance to  answer  the  indictment ;  during  the  summer  he  pro- 
cured a  Habeas  Corpus  to  remove  his  trial  from  that  court. 
On  the  twentieth  of  the  eighth  month  [August],  he  presented 
his  Habeas  Corpus,  had  his  recognizance  discharged,  and  was 
delivered  into  the  custody  of  the  sheriff.  At  the  instigation 
of  Sir  John  Knight,  he  was  brought  to  trial  on  the  twenty- 
third  of  the  same  month,  and  after  a  forced  trial,  the  judge 
pronounced  the  following  sentence  :  "  You  shall  conform, 
or  adjure  the  realm,  in  three  months,  or  suffer  death  as  a  felon, 
without  the  benefit  of  clergy."  The  recorder  then  admonished 
him  to  conform.  "  I  presume,"  said  Richard  Vickris,  "  you 
will  not  desire  my  conformity  against  my  conscience,  and  to 
play  the  hypocrite,  with  man  is  hateful,  much  more  with 
God." 

He  was  remanded  back  to  prison,  where  he  awaited  his 
sentence  undismayed.  His  wife  went  to  London  to  inter- 
cede with  the  government  in  his  favor,  and  by  the  assistance 
of  some  friends,  gained  admission  to  the  Duke  of  York,  who, 
on  hearing  her  statement,  said :  "  Neither  my  royal  brother, 
nor  myself,  desire  any  of  his  subjects  should  suffer  for  the 
exercise  of  their  consciences,  if  they  conduct  themselves 
peaceably  towards  the  government."  The  duke  then  gave 
such  directions  as  were  effectual  in  procuring  his  discharge. 
The  prisoner  was  then  removed  by  Habeas  Corpus  and  writ 
of  error  from  Newgate  in  Bristol  to  London,  and  brought  be- 
fore the  King's  Bench,  where,  upon  the  errors  assigned  by 
counsellor  Pollexfen,  he  was  cleared  of  the  sentence  delivered 
in  execution  of  the  35  Eliz.,  by  Sir  George  Jeffries,  Lord 
Chief  Justice,  and  to  the  great  joy  of  his  aged  father,  his  dis- 


346 


HISTORY  OF  FRIENDS. 


tressed  wife,  and  family  and  friends  throughout  the  nation,  he 
was  legally  discharged. 

George  Whitehead  in  his  journal  gives  the  following  ac- 
count of  the  suffering  of  some  Friends  in  London  at  this 
time  : 

"  Our  being  shut  out  of  our  meeting-houses  for  divers  years 
in  and  about  the  cities  of  London  and  Westminster,  and  our 
meetings  kept  in  the  street,  in  all  sorts  of  weather,  was  a  trial 
and  hardship  upon  us,  even  upon  old  and  young,  men  and 
women.  But  that  trial  was  not  so  great  as  to  have  our 
estates  and  livelihoods  exposed  to  ruin  by  a  pack  of  ravenous 
informers  ;  although  it  was  no  small  hardship  to  our  persons 
to  be  kept  out  of  doors  in  the  great,  severe  and  long  frost 
and  snow  in  the  year  1683,  for  about  three  months  together, 
when  the  river  Thames  was  so  frozen,  that  horses,  coaches 
and  carts  could  pass  to  and  fro  upon  it,  and  a  street  be  erect- 
ed and  stand  over  it." 

At  this  time  England  was  convulsed  with  politics.  The 
country  party  viewed  with  great  uneasiness  the  arbitrary  pro- 
ceedings of  the  government ;  they  still  thought  the  exclusion 
of  the  Duke  of  York  was  necessary,  and  for  the  consideration 
of  this  important  subject  they  had  several  meetings.  The 
Duke  of  Monmouth  was  at  the  head  of  this  plot,  but  before  it 
was  matured,  several  of  the  ringleaders  were  arrested,  tried 
and  executed.  The  brilliant,  witty,  fascinating  Earl  of  Essex 
perished  in  the  gloomy  walls  of  the  Tower ;  Lord  Russell, 
eldest  son  of  the  Duke  of  Bedford,  fell  a  sacrifice  to  the  resent- 
ment of  the  court,  and  suffered  on  the  block  for  high  treason  ; 
and  Algernon  Sidney  lost  his  life  upon  the  scaffold,  on 
account  of  his  action  in  the  same  plot. 

The  dissenters  were  persecuted  with  fresh  vigor,  and  the 
Friends,  unwilling  to  voluntarily  bear  this  additional  suffering, 
wrote  an  address  to  the  king,  exculpating  their  Society  from 
all  enmity  against  the  government.  It  concluded  with  the 
following  paragraph  : 

"  Therefore  we  humbly  entreat  thee,  O  king,  in  princely 
justice,  Christian   charity  and  compassion,  to  open  our 


HISTORY  OF  FRIENDS. 


347 


prison  doors,  and  take  off  our  bonds,  where  the  innocent 
are  opprest  in  thy  land,  that  fear  God,  and  (in  conver- 
sation) truly  honor  the  king  ;  and  suffer  not  the  ruin  of 
such  as  are  quiet  in  the  land,  the  widow  and  the  father- 
less, for  their  peaceable  consciences,  to  lie  at  the  door 
of  a  prince,  professing  the  tender  and  compassionate  religion 
of  Christ." 

This  address  was  presented  to  the  king  at  Windsor,  on  the 
eighth  of  the  eighth  month  [August],  by  George  Whitehead, 
Alexander  Parker,  Gilbert  Latey,  and  Francis  Cornfield,  on 
behalf  of  themselves  and  the  Society  of  Friends,  but  it  did 
not  produce  any  relaxation  of  the  oppressive  measures  during 
the  reign  of  Charles  the  Second.  Towards  the  latter  part  of 
this  year,  Princess  Anne,  daughter  of  the  Duke  of  York,  was 
married  to  Prince  George  of  Denmark,  and  the  Duke  of 
Monmouth  was  restored  to  favor. 

Notwithstanding  the  opposition  made  to  the  succession  of 
the  Duke  of  York,  he  was  proclaimed  king  immediately 
1684.  after  the  death  of  his  brother  without  the  least  tumult  or 
shadow  of  opposition.  He  made  an  opening  speech 
before  the  council  at  Whitehall,  in  which  he  disclaimed  arbi- 
trary principles,  and  promised  his  protection  to  the  estab- 
lished Church  and  the  liberties  of  the  people.  As  usual  he 
received  congratulatory  addresses,  couched  in  servile  terms 
of  adulation,  from  every  part  of  the  kingdom.  Amongst 
the  rest  he  received  a  fictitious  letter,  remarkable  for  its 
brevity,  uncouthness  and  blunt  familiarity  of  expression, 
which  has  been  styled  by  Eachard  and  Hume  the  general 
address  of  the  Quakers.    We  give  it  entire. 

"  We  are  come  to  testify  our  sorrow  for  the  death  of  our 
good  friend  Charles,  and  our  joy  for  thy  being  made  our 
governor.  We  are  told  that  thou  art  not  of  the  persuasion  of 
the  Church  of  England,  no  more  than  we,  wherefore,  we 
hope  thou  wilt  grant  us  the  same  liberty  thou  allowest 
thyself.  Which  doing  we  wish  thee  all  manner  of  hap- 
piness." 

At  the  death  of  King  Charles,  it  was  found  by  computa- 


348 


HISTORY  OF  FRIENDS. 


tion,  thai  one  thousand  and  five  hundred  Friends  were  in 
the  various  prisons  of  the  kingdom.  The  grievous  sufferings 
they  had  long  endured  with  patience,  induced  them,  on  every 
change  of  government,  to  apply  to  the  new  rulers,  in  hopes 
at  last  to  obtain  redress. 


CHAPTER  XXXI. 


About  a  month  after  the  accession  of  King  James  to  the 
throne,  George  Whitehead,  Gilbert  Latey,  and  Alex- 
1685.   ander  Parker,  waited  upon  him  with  the  following 
Address : 

"  TO   KING  JAMES  THE  SECOND. 

"  The  humble  application  of  the  people  called  Quakers  : 
"  Whereas,  it  has  pleased  Almighty  God  (by  whom  kings 
reign)  to  take  hence  the  late  King  Charles  the  Second,  and 
to  preserve  thee  peaceably  to  succeed,  we,  thy  subjects,  hear- 
tily desire  that  the  Giver  of  all  good  and  perfect  gifts  may 
please  to  endue  thee  with  wisdom  and  mercy,  in  the  use  of 
thy  great  power  to  his  glory,  the  king's  honor,  and  the  king- 
dom's good.  And  it  being  our  sincere  resolution  according 
to  our  peaceable  principles  and  conversation  (by  the  assist- 
ance of  Almighty  God),  to  live  peaceably  and  honestly  as 
becomes  true  and  faithful  subjects,  under  the  king's  govern- 
ment, and  a  conscientious  people  that  truly  fear  and  serve 
God,  we  do  humbly  hope  that  the  king's  tenderness  will 
appear,  and  extend  with  his  power  to  express  the  same, 
recommending  to  his  princely  clemency  the  case  of  our  pre- 
sent suffering  friends  hereunto  annexed." 

An  account  of  the  number  of  sufferers  was  then  added, 
stating  the  place  of  their  confinement  and  their  several 
conditions. 

Soon  after,  the  Friends  of  London  submitted  a  more 
copious  account  of  their  sufferings  to  the  king  and  both 
Houses  of  Parliament,  in  which  they  recapitulated  the  grie- 
vous persecutions  they  sustained  by  no  less  than  ten  penal 


350 


HISTORY  OF  FRIENDS. 


laws,*  which,  for  a  long  series  of  years,  had  been  rigorously 
enforced  by  ignorant  magistrates,  to   gratify  a  causeless 
enmity.    They  at  length  obtained  the  following  warrant  to 
Sir  Robert  Sawyer,  Attorney -general. 
"  James  R. 

"  Whereas,  we  are  given  to  understand  that  several  of 
our  subjects,  commonly  called  Quakers,  in  the  schedules 
hereunto  annexed,  are  either  convicted,  or,  upon  process,  in 
order  to  their  conviction,  of  premunire,  for  not  swearing,  or 
indicted  or  presented  for  not  coming  to  Church,  or  convicted 
for  the  same,  and  several  of  them  have  been  returned  into  our 
Exchequer,  and  in  charge  for  twenty  pounds  per  mensem, 
according  to  the  statutes  in  that  case  provided,  and  some  of 
them  lie  in  prison  upon  writs  de  excommunicatione  capiendo, 
and  other  processes,  for  the  causes  aforesaid ;  and  we  being 
willing  that  our  said  subjects,  and  other  our  subjects,  com- 
monly called  Quakers,  who  are  or  have  been  persecuted, 
indicted,  convicted,  or  imprisoned,  for  any  of  the  causes 
aforesaid,  should  receive  the  full  benefit  of  our  general  par- 
don, which  we  have  been  pleased  to  grant  to  our  loving  sub- 
jects by  our  royal  proclamation,  with  all  possible  ease  to 
them,  our  will  and  pleasure  is,  and  we  do  hereby  authorize, 
will,  and  require,  you  to  cause  such  of  our  subjects,  com- 
monly called  Quakers,  who  are  in  prison  for  any  of  the 
causes  aforesaid,  to  be  forthwith  discharged  out  of  prison, 
and  forthwith  to  stop  and  discharge,  or  cause  to  be  discharg- 
ed, by  giving  your  consent  on  our  behalf,  all  fines,  forfeit- 

*  The  following  is  a  list  of  the  statutes: 

The  1st  Eliz.,  ch.  2  ;  for  twelve  pence  a  Sunday. 

The  5th  Eliz.,  ch  23;  de  excommunicatione  capiendo. 

The  23d  Eliz.,  ch.  1 ;  for  L.20  a  month. 

The  29th  Eliz.,  ch.  6,  for  continuation. 

The  35th  Eliz.,  ch.  1,  for  adjuring  the  realm  on  pain  of  death. 

The  3d  James  the  First,  ch.  4,  Premunire. 

The  13th  and  14th  King  Charles  II.,  for  transportation. 

The  17th  Charles  II.,  ch.  2,  against  non-conformists. 

The  22d  Charles  II.,  ch.  2,  against  seditious  conventicles. 

The  27th  Henry  VIIL,  ch.  20,  for  the  recovery  of  tithes. 


i 


HISTORY  OF  FRIENDS. 


351 


ures,  or  sums  of  money,  charged  upon  any  of  our  subjects, 
commonly  called  Quakers,  for  not  coming  to  church,  or  set 
upon  ihem  upon  any  process  for  the  same  ;  as  also  all  pro- 
cesses, indictments,  presentments,  and  convictions,  for  any  of 
the  said  causes,  by  entering  nolle  prosequi,  or  otherwise,  as 
you  shall  judge  necessary,  for  rendering  that  our  pardon 
most  effectual  and  beneficial  for  our  said  subjects ;  and  for 
your  so  doing  this  shall  be  your  warrant. 

"  Given  at  our  Court  at  Whitehall,  the  15th  day  of 
March,  1685.    By  His  Majesty's  command. 

"  Sunderland,  P. 

"  To  our  trusty  and  well-beloved  \ 
our  Attorney-general."  \ 

Persecution  not  only  ceased,  but  many  who  were  confined 
by  prison-walls  on  account  of  their  religion,  obtained  liberty 
through  the  favors  of  a  popish  prince,  which  they  were  un- 
able to  do  under  his  brother,  Charles  the  Second. 

We  will  deviate  a  few  moments,  for  the  purpose  of  men- 
tioning the  actions  of  the  unhappy  Duke  of  Monmouth,  who, 
on  the  death  of  his  father,  King  Charles,  went  to  Brussels. 
He  raised  three  men-of-war  and  some  forces  in  Holland,  with 
which  he  sailed  to  the  western  coast  of  England,  where  he 
published  a  proclamation  against  King  James,  written,  it  was 
thought  at  the  time,  by  the  violent  Robert  Ferguson.  The 
Duke  of  Argyle  landed  in  Scotland,  and  endeavored  to  raise 
a  rebellion  there  before  the  Duke  of  Monmouth  should  land 
in  the  west.  Both  of  them  were  defeated,  taken,  and  exe- 
cuted within  a  few  days ;  and  a  great  number  of  their  fol- 
lowers were  executed,  without  the  form  of  a  trial,  by  the  Earl 
of  Feversham  and  Colonel  Kirk. 

Even  when  the  Friends  were  released  from  imprisonment, 
they  were  exposed  to  the  power  of  unprincipled  in- 
1686.  formers.  The  king  having  kindly  received  them  at 
sundry  times,  they  were  encouraged  to  present  a  com- 
plaint and  petition  against  the  informers  and  then:  iniquitous 
practices.   The  king  appointed  Richard  Graham  and  Philip 


f 


352  HISTORY  OF  FRIENDS. 

Burton  commissioners  to  make  an  examination  of  the  sub- 
ject, and  they  held  their  meeting  at  Clifford's  Inn  on  the  4th 
of  the  fifth  month  [May].  The  king  in  cabinet,  on  the  11th 
of  the  fifth  month  [May],  referred  the  report  and  the  petition 
to  the  lord  chancellor,  in  order  to  correct  the  irregular  pro- 
ceedings of  some  justices  and  informers  ;  besides  which,  he 
signified  his  pleasure  to  the  subordinate  magistrates  and 
justices,  that  they  should  put  a  stop  to  the  depredations  of 
these  men.  George  Fox,  who  resided  mostly  in  London, 
wrote  an  epistle  of  caution  to  his  friends,  bidding  them  be- 
ware of  carelessness,  now  that  they  were  favored  with 
liberty : 

"  Friends  :  The  Lord,  by  his  eternal  power,  hath  opened 
the  heart  of  the  king  to  open  the  prison-doors,  by  which  about 
fifteen  or  sixteen  hundred  are  set  at  liberty ;  and  hath  given 
a  check  to  the  informers,  so  that  in  many  places  our  meetings 
are  pretty  quiet.  So  my  desires  are,  that  both  liberty  and 
sufferings,  all  may  be  sanctified  to  his  people ;  and  Friends 
may  prize  the  mercies  of  the  Lord  in  all  things,  and  to  him 
be  thankful,  who  stilleth  the  raging  waves  of  the  sea,  and 
allayeth  the  storms  and  tempests,  and  maketh  a  calm.  And 
therefore  it  is  good  to  trust  in  the  Lord,  and  cast  your  care 
upon  him  who  careth  for  you.  For  when  ye  were  in  your 
jails  and  prisons,  then  the  Lord  did,  by  his  eternal  arm  and 
power,  uphold  you,  and  sanctified  them  to  you  (and  unto 
some  he  had  made  them  as  a  sanctuary),  and  tried  his  people 
as  in  a  furnace  of  affliction,  both  in  prisons  and  spoiling  of 
goods.  And  in  all  this  the  Lord  was  with  his  people,  and 
taught  them  to  know  that  the  earth  is  the  Lord's,  and  the 
fulness  thereof;  and  that  he  was  in  all  places;  who  crovvn- 
eth  the  year  with  his  goodness.  (Psalms  lxv.)  Therefore, 
let  all  God's  people  be  diligent,  and  careful  to  keep  the  camp 
of  God  holy,  pure,  and  clean,  and  to  serve  God  and  Christ, 
and  one  another,  in  the  glorious,  peaceable  Gospel  of  life  and 
salvation  ;  which  glory  shinelh  over  God's  camp,  and  his 
great  prophet,  and  bishop,  and  shepherd,  is  among  or  in  the 


HISTORY  OF  FRIENDS. 


353 


midst  of  them,  exercising  his  heavenly  offices  in  them,  so 
that  you,  his  people,  may  rejoice  in  Christ  Jesus,  through 
whom  you  have  peace  with  God.  For  he  that  destroyeth 
the  devil  and  his  work,  and  bruises  the  serpent's  head,  is  all 
God's  people's  heavenly  foundation  and  rock  to  build  upon  ; 
which  was  the  holy  prophets'  and  apostles'  rock  in  days 
passed,  and  is  now  a  rock  of  our  age,  which  rock  and  foun- 
dation of  God  standeth  sure.  And  upon  this  the  Lord  God 
established  all  his  people.  Amen. 

"  George  Fox. 

M  London,  the  25th  of  the 
7th  month,  1686." 

In  this  year,  David  Barclay  departed  this  life,  at  his  house 
in  Ury,  Scotland,  and  on  his  death-bed  he  clearly  manifest- 
ed the  great  blessing  of  living  in  peace  with  God.  Two 
days  before  his  death,  he  said  to  his  son  Robert,  "  I  shall  go 
to  the  Lord,  and  be  gathered  to  many  of  my  brethren,  who 
are  gone  before  me."  Happy  in  the  prospect  of  his  son  suc- 
ceeding him  in  a  life  of  piety,  virtue,  and  religious  conver- 
sation, he  said ; — "  The  perfect  discovery  of  the  day-spring 
from  on  high,  how  great  a  blessing  hath  it  been  to  me  and 
my  family !"  One  of  his  friends  praying  by  his  bed-side,  he 
lifted  up  his  hands,  and  said,  "Amen,  amen,  for  ever  !  How 
precious  is  the  love  of  God  among  his  children,  and  their 
love  one  to  another !  thereby  shall  all  men  know  that  ye  are 
Christ's  disciples,  if  ye  love  one  another.  My  love  is  with 
you,  and  I  leave  it  among  you."  His  last  words  were  utter- 
ed in  prayer.  "  Praises  to  the  Lord.  Let  now  thy  servant 
depart  in  peace.  Into  thy  hands,  O  Father,  I  commit  my 
soul,  spirit,  and  body.  Thy  will,  O  Lord,  be  done  in  earth, 
as  it  is  done  in  heaven."  Soon  after  which  he  breathed  his 
last. 

Anne,  wife  of  George  Whitehead,  also  died  this  year. 
She  was  a  woman  possessing  the  purest  traits  of  piety,  be- 
nevolence, and  charity,  adorned  with  the  wisdom  which  is 

from  above,  peaceable,  gentle,  and  easy  to  be  entreated  ;  full 
23 


354 


HISTORY  OF  FRIENDS. 


of  mercy,  and  of  a  tender  heart  enlisted  in  God's  work,  she 
brought  forth  good  fruit.  Her  time  was  employed  in  visit- 
ing the  poor  and  sick,  ministering  to  their  wants,  and  in 
whispering  words  of  comfort  to  those  who  were  confined  in 
prisons.  A  friend  to  the  widow  and  fatherless,  she  was  justly 
esteemed  an  ornament  to  her  profession,  for  which  she  more 
than  once  undauntingly  suffered,  when  it  fell  to  her  lot.  A 
number  of  her  old  friends  visited  her  sick  chamber,  and  to 
some  questions  she  replied  ; — "  I  have  my  memory  very  well, 
and  my  understanding  is  clear,  though  I  am  very  weak ;  but 
I  am  given  up  to  the  will  of  the  Lord,  whether  to  live  or  to 
die ;  for  I  have  been  faithful  to  him  in  what  I  knew,  both  in 
life  and  death."  To  another  visitor,  she  said  ; — "  If  I  never 
see  thy  face  more,  it  is  well  with  me,  God  knoweth  my  in- 
tegrity, and  how  I  have  been  and  walked  before  him."  At 
another  time,  she  said  ; — "  I  have  done  with  all  things  in  this 
life,  and  have  nothing  that  troubles  me ;  but  am  in  true  peace 
and  ease,  in  every  way."  She  thus  departed  in  peace  on  the 
twenty-seventh  of  the  fifth  month  [May],  in  the  sixty-third 
year  of  her  age,  leaving  impressions  of  an  affectionate  regard 
for  her  memory,  on  the  hearts  of  many  who  were  relieved  by 
her  charity,  and  comforted  in  affliction  by  her  ministering 
spirit. 

It  was  in  the  beginning  of  this  year,  Louis  the  Fourteenth 
revoked  the  edict  of  Nantz,  which  had  been  pub- 
1687.  lished  by  Henry  the  Fourth,  for  the  security  of  the 
Protestants,  and  was  declared  irrevocable.  Multitudes 
fled  from  the  continent,  and  were  forced  to  find  an  asylum 
in  foreign  countries.  Nearly  fifty  thousand  took  refuge  in 
England,  and  the  king's  friendly  reception  and  protection  of 
the  fugitives,  and  the  blame  he  attached  to  the  king  of  France, 
were  ineffectual  in  curing  his  subjects  of  their  jealousy  or 
their  antipathy  to  his  religion. 

It  was  in  the  fourth  month  [April],  the  king  published  his 
long  expected  declaration  for  liberty  of  conscience  to  all  his 
subjects,  which  stated  "  That  henceforth  the  execution  of  all 
penal  laws  concerning  ecclesiastical  matters,  for  not  coming 


HISTORY  OF  FRIENDS. 


355 


to  church,  for  not  receiving  the  sacraments,  or  for  any  other 
non-conformity  with  the  established  religion,  or  for  perform- 
ing religious  worship  in  any  other  way,  should  be  suspend- 
ed." The  Friends,  as  well  as  other  dissenters,  sent  up  ad- 
dresses to  the  king,  and  to  William  Penn,  who  presented  the 
address  of  the  Society  of  Friends ;  the  king  returned  the  fol- 
lowing reply : 

"  Gentlemen : 

"  I  thank  you  heartily  for  your  address.  Some  of 
you  know  (I  am  sure  you  do,  Mr.  Penn)  that  it  was  always 
my  principle,  that  conscience  ought  not  to  be  forced ;  and 
that  all  men  ought  to  have  the  liberty  of  their  conscience. 
And  what  I  have  promised  in  my  declaration,  I  will  con- 
tinue to  perform  as  long  as  I  live ;  and  I  hope,  before  I  die, 
to  settle  it  so  that  after  ages  shall  have  no  reason  to  alter  it" 

The  dissenters  as  well  as  the  king  were  desirous  that  the 
repeal  of  the  penal  laws  might  receive  a  parliamentary  sanc- 
tion ;  yet  the  ends  they  had  respectively  in  view  were  such 
as  to  prevent  a  cordial  coalition.  The  king's  design  in  pro- 
moting and  establishing  popery  in  the  nation,  became  more 
apparent  every  day.  Notwithstanding  he  had  prohibited 
Protestant  ministers  from  preaching  on  doctrinal  points,  yet 
some  of  them  would  not  obey  the  proclamation ;  and,  pro- 
voked at  this  opposition,  the  king  erected,  a  new  ecclesiasti- 
cal communion  to  enforce  obedience  to  his  mandates.  He 
sent  an  ambassador  to  Rome,  to  acknowledge  his  spiritual 
obedience  to  the  Pope  and  reconcile  his  kingdom  to  him. 
A  popish  nuncio  was  sent  to  London,  who  made  a  public 
entry  at  Windsor,  with  all  the  usual  formalities.  He  attempted 
to  force  Papists  into  the  universities,  and  succeeded  in  de- 
posing the  Fellows  of  Magdalen  College,  at  Oxford,  to  make 
room  for  Romanists.  The  king  also  permitted  the  Jesuits 
to  erect  a  college  in  the  Savoy  at  London,  and  suffered  the 
Friars  to  walk  the  public  streets  in  the  dress  of  their  monas- 
tical  orders.  In  these  days  the  patrons  of  the  Church  of 
Rome  asserted  liberty  of  conscience  to  be  a  Christian  duty ; 
but  can  the  Ethiopian  change  his  skin  or  the  leopard  his 


356 


HISTORY  OF  FRIENDS. 


spots  ?  The  king  labored  also  to  persuade  the  Prince  and 
Princess  of  Orange  to  give  their  assent  to  the  repealing  of 
the  test  and  penal  laws,  but  they  refused.  Herr  Fagel, 
counsellor  and  chief  pensionary  at  the  Hague,  declared  the 
judgment  of  the  prince  and  princess  on  this  subject,  and 
stated,  "  That  they  were  willing  to  assent  to  the  repealing  of 
the  penal  laws,  as  far  as  they  had  any  tendency  to  the  exer- 
cise of  worship  ;  but  as  for  those  that  debarred  Papists  from 
sitting  in  Parliament,  of  which  the  test  was  not  the  least,  they 
could  not  give  their  assent  to  the  repealing  of  such  limita- 
tions." 

The  king's  declaration  for  the  liberty  of  conscience  was, 
on  the  twenty-seventh  of  the  fourth  month  [April], 
1688.   republished,  "  To  show  that  he  was  firm  and  constant 
in  his  resolution,  and  that  his  intentions  were  not 
changed  since  he  issued  it  out,  to  excite  his  subjects  to  join 
in  it,  and  to  choose  such  members  of  Parliament  as  might 
do  their  part  to  finish  what  he  had   begun."     To  this 
document  was  annexed  an  order  of  the  council,  for  reading 
the  declaration  in  all  the  churches  and  chapels  throughout 
the  kingdom  ;  and  ordering  the  bishops  to  send  and  distribute 
the  declaration  throughout  their  several  dioceses  for  the  benefit 
of  parishioners.    The  Archbishop  of  Canterbury  and  six 
bishops  petitioned  the  kin^  "  not  to  insist  on  the  distribution 
and  reading  of  his  declaration,  alleging  that  their  great 
adverseness  to  the  distribution  and  publication  of  it  in  their 
churches,  proceeded  neither  from  any  want  of  duty  and  obe- 
dience to  his  majesty ;  nor  from  any  want  of  due  tenderness 
to  dissenters  ;  but  because  it  was  founded  upon  such  a  dis- 
pensing power,  as  had  been  often  declared  illegal  in  Parlia- 
ment." 

Although  they  waited  personally  on  the  king  with  their 
petition,  without  communicating  the  contents  to  any  person 
whatsoever,  yet  he  resented  it  as  an  insult  and  committed 
them  to  the  Tower.  This  extraordinary  proceeding  occa- 
sioned a  great  alarm  among  the  people.  They  were  indicted 


HISTORY  OF  FRIENDS. 


357 


and  tried  for  publishing  a  seditious  libel,  but  were  acquitted 
by  the  judges  who  presided  at  the  lung's  Bench. 

In  this  year  Tlieophila  Townsend,  a  woman  of  knowledge 
and  talent,  published  a  book,  in  which  she  gave  an  account 
of  the  grievous  persecution  of  her  friends  in  Gloucestershire, 
and  a  narrative  of  her  imprisonment  for  three  years  in  Glou- 
cester Castle.  In  addressing  those  who  despised  Friends, 
she  said  :  "I  do  not  write  this  from  a  spirit  of  revenge 
against  any,  but  it  is  in  the  love  of  God,  to  warn  you,  and 
to  exhort  you  to  repentance,  that  ye  may  find  mercy  with  the 
Lord,  which  is  the  real  desire  of  my  soul.  I  can  truly  say  in 
the  presence  of  the  Lord,  that  I  have  nothing  in  my  heart  but 
love  and  good  will  to  the  worst  of  our  enemies,  and  this  is 
purity  of  heart,  and  in  sincerity  of  mind.  I  really  desire  your 
eternal  peace  and  well-being,  though  ye  have  hardened  your 
hearts  against  the  Lord,  and  his  truth  and  people.  Turn  to 
the  Lord,  I  beseech  you,  bow  before  the  Almighty,  who  will 
plead  with  all  flesh,  and  shall  call  all  to  an  account,  and  re- 
ward every  one  according  to  what  he  hath  done  in  the  body, 
whether  it  be  good  or  bad.  Consider  this,  therefore,  whilst 
ye  have  time,  and  mind  the  things  that  belong  to  your  peace, 
before  they  are  hid  from  your  eyes ;  for  the  long  suffering  of 
the  Lord  will  come  to  an  end,  who  said,  My  Spirit  shall  not 
always  strive  with  man.  Therefore  whilst  the  Spirit  of  the 
Lord,  his  light,  his  grace  yet  strives  in  your  hearts,  1o  turn  you 
off  from  your  evil  ways,  be  willing  to  embrace  it,  believe  in 
it,  take  counsel  of  it,  submit  to  it  with  all  your  heart,  be  will- 
ing to  be  led  and  guided  by  it,  and  incline  your  hearts  to  fol- 
low it  in  all  things,  and  then  it  will  lead  you  to  rest  and  peace 
with  the  Lord  for  ever." 

When  King  James  was  declining  in  power,  the  odium 
resulting  from  his  measures  was  attached  to  all  who  were 
supposed  to  be  in  any  manner  friendly  towards  him.  Wil- 
liam Penn  was  exposed  to  the  most  undeserved  obloquy  on 
this  account ;  he  was  decried  as  a  papist,  and  as  his  inno- 
cence needed  no  justification,  he  silently  submitted  to  the 
slander.    William  Popples,  Secretary  of  the  Land  Office,  and 


358 


HISTORY  OF  FRIENDS. 


a  particular  friend  of  William  Penn,  wrote  him  a  letter  on 
the  subject,  in  which  he  begged  him  to  answer  these  accusa- 
tions against  his  reputation.  In  reply,  he  ascribed  his 
free  access  to  the  king  to  the  intimacy  that  at  one  time  ex- 
isted between  his  majesty  and  his  father,  Admiral  Penn- 
To  this  he  added :  "  My  father's  humble  request  to  him 
upon  his  death-bed  was,  to  protect  me  from  the  inconvenien- 
ces and  troubles  my  persuasion  might  expose  me  to  ;  and  his 
friendly  promise  to  do  it,  and  exact  performance  of  it,  from 
the  moment  I  addressed  myself  to  him  ;  I  say,  when  all  this 
is  considered,  anybody  that  hath  the  least  pretence  to  good 
nature,  gratitude  or  generosity,  must  needs  know  how  to  inter- 
pret my  access  to  the  king."  In  another  part  of  this  letter, 
he  says  ;  "  Whatsoever  divides  man's  heart  from  God,  sepa- 
rates it  from  his  neighbor  ;  and  he  that  loves  self  more  than 
God,  can  never  love  his  neighbor  as  himself.  For,  as  the 
Apostle  said,  If  we  do  not  love  him,  whom  we  have  seen  ; 
how  can  we  love  God,  whom  we  have  not  seen  ?" 

"  Since  all  of  all  parties  profess  to  believe  in  God,  Christ 
the  Spirit  and  the  scripture,  that  the  soul  is  immortal,  that 
there  are  eternal  rewards  and  punishments,  and  that  the  vir- 
tuous shall  receive  the  one,  and  the  wicked  suffer  the  other  ; 
I  say,  since  this  is  the  common  faith  of  Christendom,  let  us 
all  resolve,  in  the  strength  of  God,  to  live  up  to  what  we  agree 
in,  before  we  fall  out  so  miserably  about  the  rest,  in  which  we 
differ.  I  am  persuaded,  the  change  and  conflict  which  that  pi- 
ous course  would  bring  us  to,  would  go  very  far  to  dispose  our 
natures  to  compound  easily  for  all  the  rest,  and  we  might  hope 
yet  to  see  happy  days  in  poor  England.  And  how  is  it  possible 
for  the  eminent  men  of  every  religious  persuasion  (espe- 
cially the  present  ministers  of  the  parishes  of  England),  to 
think  of  giving  an  account  to  God  at  the  last  day,  without 
using  the  utmost  of  their  endeavors  to  moderate  the  mem- 
bers of  their  respective  communions  towards  those  that  differ 
from  them,  is  a  mystery  to  me  ;  but  this  I  know,  and  must 
lay  it  at  their  doors,  I  charge  also  my  own  soul  with  it,  God 
requires  moderation  and  humility  from  us ;  for  he  is  at  hand, 


HISTORY  OF  FRIENDS. 


359 


who  will  not  spare  to  judge  our  impatience,  if  we  have  no 
patience  for  one  another.  May  the  eternal  God  rebuke  the 
wrath  of  man,  and  humble  all  under  the  sense  of  the  evil  of 
this  day ;  and  yet,  unworthy  as  we  are,  give  us  peace  for  thy 
holy  name's  sake !" 

This  year  Rebecca  Travers  died  in  London.  She  was 
born  in  the  year  1609,  and  educated  among  the  Baptists,  of 
which  sect  she  became  a  zealous  professor.  She  was  con- 
verted to  the  Society  of  Friends  in  1654,  through  the  ministry 
of  James  Nayler.  She  was  a  virtuous  woman,  and  suffered, 
severe  imprisonments  several  times  on  account  of  her  religion 
She  labored  successfully  in  the  city  of  London,  and  publish- 
ed several  tracts  of  her  religious  experience,  and  stating: 
"  That  though  she  had  been  a  reader  of  the  scriptures  from  a 
child  of  six  years  old,  as  constantly  as  most  persons,  yet  when, 
by  the  power  of  the  gospel,  she  was  turned  from  darkness  to 
light,  they  appeared  another  thing  in  her  view,  being  clearly 
explained  to  her  state  and  understanding,  as  she  came  to 
learn  of  that  spirit  which  gave  them  forth."  After  a  long  life 
of  virtuous  and  charitable  deeds,  she  died  in  peace  on  the 
15th  day  of  the  fourth  month  [April],  in  the  eightieth  year  of 
her  age. 


CHAPTER  XXXII. 


The  king  was  now  an  avowed  Papist,  and  the  hopes  of  the 
Protestants  were  centered  on  the  accession  of  the  Prince  of 
Orange  to  the  throne.  But  these  hopes  were  somewhat 
damped  by  a  report  of  the  queen's  pregnancy,  which  being  a 
circumstance  peculiarly  favorable  to  the  views  and  designs  of 
the  Romanists,  occasioned  the  Protestants  some  uneasiness. 

The  dissatisfaction  of  the  people  was  so  general  as  to  in- 
duce them  to  unite  in  inviting  the  Prince  of  Orange  to  visit 
England  and  assume  the  throne.  He  sailed  in  a  fleet,  with 
twelve  thousand  land  forces ;  James,  deserted  by  many  of  his 
former  friends,  fled  to  France  and  took  protection  at  the 
court  of  St.  Germains.  William,  Prince  of  Orange,  entered 
London,  and  was  hailed  as  the  deliverer  of  England.  A 
convention  was  summoned,  which  conferred  the  crown  upon 
him  and  his  consort,  with  the  title  of  William  and  Mary, 
king  and  queen  of  England.  He  stated  to  the  convention 
"  that  he  desired  them  to  meet  to  advise  him  in  the  best 
manner  how  to  pursue  the  ends  of  his  declaration  in  calling 
a  free  parliament,  for  the  preservation  of  the  Protestant 
religion,  the  restoring  of  the  rights  and  liberties  of  the  king- 
dom, and  settling  the  same,  that  they  might  not  be  in  danger 
of  being  again  subverted." 

William  and  Mary  were  crowned  at  Westminster,  on  the 
eleventh  of  the  second  month  [February]  by  the  Bishop 
1689.  of  London,  (the  Archbishop  of  Canterbury  refusing  to 
take  part  in  the  ceremony)  and  they  were  soon  after  de- 
clared king  and  queen  of  Scotland.  War  was  proclaimed 
against  France,  and  the  late  King  James,  aided  by  the  French 
king,  went  over  to  Ireland  with  forces,  but  was  defeated  by 


HISTORY  OF  FRIENDS. 


361 


William  in  a  bloody  battle  near  the  river  Boyne.  But  it  would 
not  be  in  place  with  the  intention  of  this  work  to  give  a  full  ac- 
count of  this  revolution.  After  the  king  appointed  his  privy 
counsel,  they  judged  it  expedient  to  convert  the  present  conven- 
tion into  a  parliament,  in  order  that  the  new  settlement  might 
be  established  by  a  legal  sanction,  and  it  was  thought  hazard- 
ous to  the  peace  of  the  nation  to  proceed  to  a  new  election,  un- 
til the  king  was  more  firmly  settled  on  the  throne.  The  par- 
liament now  counting  themselves  invested  with  full  power  to 
discharge  their  functions,  proceeded  to  the  enacting  of  such 
laws  as  appeared  requisite  to  attain  the  ends  of  the  revolu- 
tion. As  the  fears  and  the  aversion  of  the  Protestant  sub- 
jects to  Popery  had  given  rise  to  a  coalition,  which  brought 
about  this  revolution,  the  first  attempt  of  parliament  was  to 
strengthen  this  coalition,  in  uniting  the  Protestants  of  the  dif- 
ferent denominations  in  stronger  bonds  of  alliance  against 
their  common  adversaries,  and  attaching  them  closely  to  the 
present  government,  by  destroying  the  "  sacramental  test," 
and  permitting  all  Protestants  to  hold  office,  but  this  bill  was 
rejected  by  the  lords.  The  next  measure  in  favor  of  the  Dis- 
senters was  attended  with  better  success.  It  was  the  Act  of 
Toleration,  entitled,  "  An  Act  for  exempting  Protestant  sub- 
jects, dissenting  from  the  Church  of  England,  from  the  penal- 
ties of  certain  laws  ;"  which  passed  without  much  opposition. 
Some  were  in  favor  of  excluding  Friends,  in  consequence  of 
a  declaration  made  in  the  house  by  some  adverse  member, 
"  that  Quakers  were  no  Christians."  The  following  article  was 
proposed  to  be  inserted  in  the  bill,  as  a  test :  "  That  all  such 
who  profess  faith  in  God  the  Father,  and  in  Jesus  Christ 
his  eternal  Son,  the  true  God,  and  in  the  Holy  Spirit,  co- 
equal with  the  Father  and  the  Son,  one  God  blessed  for  ever ; 
and  acknowledge  the  Holy  Scriptures  of  the  old  and  new 
Testament  to  be  the  revealed  will  and  word  of  God.' 

Upon  viewing  this  clause  of  the  bill  the  Friends,  who  were 
attending  Parliament  to  solicit  the  passing  thereof  in  such  a 
manner  as  might  give  effectual  relief  to  them  and  their 
brethren,  as  well  as  to  other  dissenters,  objected  to  some 


362 


HISTORY  OF  FRIENDS. 


expression  in  the  above  paragraph  as  unscriptural ;  at  the 
desire  of  Sir  Thomas  Clarges  and  some  others  who  were 
friendly,  they  proposed  the  following  instead :  "  I  profess 
faith  in  God  the  Father,  and  in  Jesus  Christ  his  Eternal  Son, 
the  true  God,  and  in  the  Holy  Spirit,  one  God  blessed  for 
ever;  and  do  acknowledge  the  Holy  Scriptures  of  the  Old 
and  New  Testament  to  be  given  by  divine  inspiration." 

George  Whitehead,  Vaughton,  William  Mead  and  John 
Osgood,  were  examined  before  the  committee  of  the  whole, 
and  gave  full  satisfaction  as  to  their  belief  on  this  subject, 
which  evidence  was  conducive  in  gaining  the  end  they 
sought. 

This  act  gave  liberty  to  dissenters  to  hold  their  meetings 
without  molestation,  provided  the  doors  were  not  locked, 
barred  or  bolted  during  the  time  of  such  meeting.  It  was 
also  provided  that  they  should  take  an  oath ;  but  as  Friends 
entertained  conscientious  scruples  against  taking  an  oath, 
they  were  entitled  to  the  full  benefit  of  the  act,  by  subscribing 
to  the  following  declaration  : 

"  I,  A.  B.,  do  sincerely  promise  and  solemnly  declare,  be- 
fore God  and  the  world,  that  I  will  be  true  and  faithful  to 
King  William  and  Queen  Mary.  And  I  solemnly  profess 
and  declare,  that  I  do  from  my  heart  abhor,  detest  and 
renounce,  as  impious  and  heretical,  that  damnable  doctrine 
and  position,  that  princes,  excommunicated  or  deprived  by 
the  Pope,  or  any  authority  of  the  See  of  Rome,  may  be 
deposed  or  murdered  by  their  subjects  or  any  other  what- 
soever. And  I  do  declare  that  no  foreign  prince,  person, 
prelate,  state  or  potentate  hath,  or  ought  to  have,  any  power, 
jurisdiction,  superiority,  pre-eminence  or  authority,  ecclesias- 
tical or  spiritual,  within  this  realm." 

It  was  also  enacted,  that  no  congregation  or  assembly  be 
allowed  by  this  act,  until  the  place  of  such  meeting  should 
be  certified  to  the  bishop  of  the  diocese,  or  the  archdeacon 
of  the  archdeaconry,  or  to  the  justices  of  the  peace  at  the 
general  or  quarter  sessions  for  the  county,  city  or  place,  in 
which  such  meeting  should  be  held,  and  registered  in  the 


HISTORY  OF  FRIENDS. 


363 


bishop's  and  archdeacon's  court  respectively,  or  recorded  at 
the  said  quarter  sessions,  for  which  the  registrar  or  clerk  should 
not  take  a  greater  fee  or  reward  than  six  pence. 

The  Friends,  at  last,  were  by  this  act  legally  tolerated  in 
their  religion,  and  exempted  from  the  persecution  they  had 
been  long  subjected  to,  for  keeping  their  religious  meetings 
and  declining  the  oath  of  allegiance  and  supremacy.  But 
they  were  still  subjected  to  the  power  of  "spiritual  courts,"  if 
they  refused  to  pay  tithes  ;  the  fifth  clause  of  the  act  being : 

"  Provided  always  that  nothing  herein  contained  should 
be  construed  to  exempt  any  of  the  persons  aforesaid  from 
paying  of  tithes,  and  other  parochial  duties,  to  the  church  or 
minister,  nor  from  any  prosecution  in  any  ecclesiastical  court 
or  elsewhere  for  the  same." 

Although  the  king  was  opposed  to  persecution,  yet  this 
exemption  was  out  of  his  power  to  grant;  being  prevented 
by  the  coronation  oath  ;  and  the  sequel  will  prove  that  the 
spirit  of  persecution  survived  the  act  of  toleration. 

This  year  died  Alexander  Parker.  He  was  born  on  the 
borders  of  Yorkshire,  near  Bolton  in  Lancashire ;  he 
1690.  was  well  educated,  and  early  in  life  was  convinced  of 
the  truth  of  the  religion  professed  by  Friends,  after 
which  conversion  he  became  an  eminent  minister.  When 
Colonel  Hacker  sent  George  Fox  to  Oliver  Cromwell,  he 
accompanied  him  on  his  journey  to  London.  He  wrote 
several  treatises  and  epistles  to  his  friends,  and  finished  a 
life,  spent  in  doing  good,  on  the  eighth  of  the  first  month 
[January]. 

William  Penn  published  proposals  for  the  establishment 
of  a  settlement  in  Pennsylvania;  but  his  design  was  pre- 
vented by  an  accusation  which  was  brought  against  him  for 
being  concerned  in  a  new  plot.  When  King  William  went 
to  attend  the  Congress  at  the  Hague,  some  of  the  disaffected 
party  resolved  to  take  advantage  of  his  absence  to  form  a 
new  conspiracy  against  the  government.  To  accomplish 
their  purpose,  Lord  Preston,  and  a  man  named  Ashton, 
sailed  for  France,  to  concert  measures  with  James,  relative 


364 


HISTORY  OF  FRIENDS. 


to  their  future  actions.  They  were  captured  in  the  vessel, 
and  Ashton  was  immediately  executed ;  but  Lord  Preston, 
to  save  his  own  life,  turned  state-evidence— accusing  several, 
noblemen  and  others,  among  whom  was  "William  Penn,  of 
being  concerned  in  the  conspiracy  to  reinstate  King  James 
on  the  throne. 

William  Penn  defended  himself  before  the  king  and 
council ;  but  the  tide  of  public  opinion  against  him  was  too 
strong,  and  by  the  advice  of  some  of  his  friends,  he  appeared 
but  few  times  in  public  during  the  next  two  or  three  years. 
Lest  his  friends  might  be  induced  to  believe  the  false  accu- 
sations, he  sent  the  following  epistle  to  the  London  yearly 
meeting : 

"  My  beloved,  dear,  and  honored  Brethren  : 

"  My  unchangeable  love  salutes  you ;  and  though 
I  am  absent  from  you,  yet  I  feel  the  sweet  and  lowly  life  of 
your  heavenly  fellowship,  by  which  I  am  with  you,  and  a 
partaker  amongst  you,  whom  I  have  loved  above  my  chiefest 
joy.  Receive  no  evil  surmisings,  neither  suffer  hard  thoughts, 
through  the  insinuations  of  any,  to  enter  your  minds  against 
me,  your  afflicted  but  not  forsaken  friend  and  brother.  My 
enemies  are  yours,  and,  in  the  ground,  mine  for  your  sakes ; 
and  that  God  seeth  in  secret,  and  will  one  day  reward  open- 
ly. My  privacy  is  not  because  men  have  sworn  truly,  but 
falsely  against  me ;  for  wicked  men  have  laid  in  wait  for  me, 
and  false  witnesses  have  laid  to  my  charge  that  I  knew  not, 
who  have  never  sought  myself,  but  the  good  of  all,  through 
great  exercises,  and  have  done  some  good,  and  would  have 
done  more,  and  hurt  to  no  man ;  but  always  desired  that 
truth  and  righteousness,  mercy  and  peace,  might  take  place 
amongst  us.  Feel  me  near  you,  and  lay  me  near  you,  my 
dear  and  beloved  brethren ;  and  leave  me  not,  neither  for- 
sake, but  wrestle  with  Him  that  is  able  to  prevail  against  the 
cruel  desires  of  some,  that  we  may  yet  meet  in  the  congre- 
gation of  his  people,  as  in  days  past,  to  our  mutual  comfort. 
The  everlasting  God  of  his  chosen  in  all  generations,  be  in 


HISTORY  OF  FRIENDS. 


365 


the  midst  of  you  and  crown  your  most  solemn  assemblies 
with  his  blessed  presence ;  that  his  tender,  meek,  lowly,  and 
heavenly  love  and  life  may  flow  among  you,  and  that  he 
would  please  to  make  it  a  seasoning  and  fruitful  opportunity 
to  you ;  that  edified  and  comforted,  you  may  return  home, 
to  his  glorious  high  praise,  who  is  worthy  for  ever!  To 
whom  I  commit  you,  desiring  to  be  remembered  of  you  be- 
fore Him,  in  the  nearest  and  freshest  accesses ;  who  cannot 
forget  you  in  the  nearest  relation, 

"  Your  faithful  Friend  and  Brother, 

"  William  Penn." 

We  are  now  called  upon  to  record  the  death  of  Robert 
Barclay,  who,  at  the  age  of  forty-two,  laid  down  his  life  in 
this  world,  to  enjoy  in  realms  of  bliss  that  happy  state  which 
God,  in  his  mercy,  hath  promised  to  all  who  obey  his  com- 
mands, in  living  an  honest,  upright,  and  righteous  life.  To 
the  friends  around  his  death-bed  he  said :  "  God  is  good  still ; 
and  though  I  am  under  a  great  weight  of  weakness  and 
sickness,  yet  my  peace  flows  :  and  this  I  know,  whatever 
exercises  may  be  permitted  to  come  upon  me,  they  shall  tend 
to  God's  glory,  and  my  salvation — in  that  I  rest."  He  died 
at  his  house  at  Ury,  in  Scotland,  on  the  third  day  of  the 
eighth  month  [August],  of  this  year.  In  speaking  of  his 
character, William  Penn  says  :  "  He  loved  the  truth  and  way 
of  God,  as  revealed  among  us,  above  all  the  world,  and  was 
not  ashamed  of  it  before  men ;  but  bold  and  able  in  main- 
taining it.  Sound  in  judgment,  strong  in  argument,  cheerful 
in  sufferings,  of  a  pleasant  disposition  ;  yet  solid,  plain,  and 
exemplary  in  conversation.  He  was  a  learned  man,  a  good 
Christian,  an  able  minisler,  a  dutiful  son,  a  loving  husband, 
a  tender  and  careful  father,  an  easy  master,  and  a  good,  kind 
neighbor  and  friend.  These  eminent  cmalities,  in  one  who 
employed  them  so  serviceably,  and  who  had  not  lived  much 
above  half  the  life  of  a  man,  aggravated  the  loss  of  him, 
especially  in  that  nation  where  he  lived." 


366 


HISTORY  OF  FRIENDS. 


George  Fox  spent  his  latter  years  in  the  city  of  London 
and  its  neighborhood,  as  the  place  he  could  be  most 
1691.   essentially  and  universally  serviceable  to  his  friends. 

The  last  epistle  he  wrote  was  to  his  friends  in  Ireland, 
sympathizing  with  the  hardships  and  dangers  by  which  they 
were  surrounded,  on  account  of  the  war  in  that  kingdom. 
On  the  next  day,  he  preached  a  powerful  and  effectual  ser- 
mon at  Gracechurch-street  meeting,  after  which  he  prayed  ; 
then  went  to  Henry  Goldney's  in  White  Hart  court,  accom- 
panied by  some  friends,  to  whom  he  said:  "  I  thought  I  felt 
the  cold  strike  to  my  heart,  as  I  came  out  of  the  meeting- 
house, but  I  am  glad  I  was  there ;  now  I  am  clear ;  I  am 
fully  clear." 

During  his  illness,  he  said  to  some  friends  ;  "  All  is  well — 
the  seed  of  God  reigns  over  all,  and  over  death  itself.  And 
though  I  am  weak  in  body,  yet  the  power  of  God  is  over  all, 
and  the  seed  reigns  over  all  disorderly  spirits." 

William  Penn,  who  was  with  him  at  the  hour  of  death, 
says :  "  As  he  lived  so  he  died,  feeling  the  same  eternal 
power  that  raised  him  to  be  greatly  serviceable  in  his  gene- 
ration, and  preserved  him  steadfast  in  a  life  of  righteousness, 
to  raise  him  above  the  fear  of  death  in  his  last  moments.  In 
full  assurance  he  triumphed  over  death  ;  and  was  so  calm  in 
his  spirit,  to  the  last,  as  if  death  were  hardly  worth  notice ; 
recommending  to  some  of  us,  who  were  with  him,  the  disper- 
sion of  an  epistle  he  had  lately  written,  and  some  of  his 
books  ;  but  above  all,  the  care  of  Friends,  and  of  all  Friends 
those  in  Ireland  and  America,  twice  over  repeating  '  mind 
poor  Friends  in  Ireland  and  America.'  And  to  some  who 
inquired  about  his  situation,  he  answered,  '  never  heed  ;  the 
Lord's  presence  is  over  all  weakness  and  death — the  Lord 
reigns,  blessed  be  the  Lord.'  " 

The  third  day,  after  preaching  his  last  sermon  in  Grace- 
church  street,  he  was  removed  from  works  to  rewards,  expir- 
ing on  the  thirteenth  of  the  eleventh  month  [November^,  of 
this  year,  in  the  sixty -seventh  year  of  his  age. 

On  the  sixteenth  of  the  said  month,  his  body  was  taken  to 


HISTORY  OF  FRIENDS. 


367 


the  Friends'  burial  ground,  near  Bunhill  fields,  attended  by 
a  large  concourse  of  persons.  He  was  a  man  of  tall  stature 
and  large  body,  but  remarkably  temperate  in  eating,  drink- 
ing, and  sleeping.  His  deficiency  in  literature,  and  want  of 
a  liberal  education,  have  furnished  topics  of  ridicule  for  some 
writers  who  have  noticed  him.  No  man,  perhaps,  had  a  bet- 
ter opportunity  of  judging  the  intrinsic  value  of  his  mind,  and 
of  discovering  the  merits  beneath  the  unpolished  surface, 
than  William  Penn,  who  describes  him  to  be  "  A  man  whom 
God  endowed  with  a  clear  and  wonderful  depth  ;  a  discerner 
of  other  men's  spirits  and  very  much  a  master  of  his  own. 
And  though  the  side  of  his  understanding,  which  lay  next  to 
the  world,  and  especially  the  expression  of  it,  might  be  found 
unfashionable  to  nice  ears,  his  matter  was  nevertheless  very 
profound,  and  would  not  only  bear  to  be  often  considered, 
but  the  more  it  was  so,  the  more  weighty  and  instructive  it 
appeared.  And  as  abruptly  and  brokenly  as  sometimes  his 
sentences  would  fall  from  him  about  divine  things,  it  is  well 
known  they  were  often  as  text  to  many  fairer  declarations. 
And  indeed  is  showed  beyond  contradiction,  that  God  sent 
him,  in  that  no  art  or  parts  had  any  share  in  the  matter  or 
manner  of  his  ministry ;  and  that  so  many  great,  excellent, 
and  necessary  truths,  as  he  came  forth  to  preach  to  mankind, 
had,  therefore,  nothing  of  man's  wit  or  wisdom  to  recommend 
them.  So  that  as  to  man  he  was  an  original,  being  no  man's 
copy." 

Although  we  have  quoted  largely  on  the  character  of 
George  Fox,  we  cannot  omit  inserting  the  following  para- 
graph, written  by  his  friend  Thomas  Elwood. 

"  He  was,  indeed,  a  heavenly-minded  man,  zealous  for  the 
name  of  the  Lord,  and  preferred  the  honor  of  God  before  all 
things.  He  was  valiant  for  the  truth,  bold  in  asserting  it, 
patient  in  suffering  for  it,  unwearied  in  laboring  in  it,  steady 
in  his  testimony  to  it,  immoveable  as  a  rook.  Deep  he  was 
in  divine  knowledge — clear  in  opening  heavenly  mysteries 
— plain  and  powerful  in  preaching — fervent  in  prayer.  He 
was  richly  endued  with  heavenly  wisdom — quick  in  discern- 


368 


HISTORY  OF  FRIENDS. 


ing — sound  in  judgment — able  and  ready  in  giving — dis- 
creet in  keeping  counsel — a  lover  of  righteousness — an  en- 
courager  of  virtue,  justice,  temperance,  meekness,  purity, 
chastity,  modesty,  humility,  charity,  and  self-denial,  in  all 
things,  both  by  word  and  example.  Graceful  he  was  in 
countenance,  manly  in  personage,  grave  in  gesture,  courteous 
in  conversation,  weighty  in  communication,  instructive  in 
discourse,  and  free  from  affectation  in  speech  and  carriage. 
A  severe  reprover  of  hard  and  obstinate  sinners — a  mild  and 
gentle  admonisher  of  such  as  were  tender  and  sensible  of 
their  failings ;  not  apt  to  resent  personal  wrongs — easy  to 
forgive  injuries ;  but  zealously  earnest,  where  the  honor  of 
God,  the  prosperity  of  truth,  and  the  peace  of  the  church 
were  concerned.  Very  tender,  compassionate,  and  pitiful, 
he  was  to  all,  that  were  under  any  sort  of  affliction ;  full  of 
brotherly  love,  full  of  fatherly  care  ;  for  indeed  the  care  of 
the  churches  of  Christ  was  daily  upon  him,  the  prosperity 
and  peace  whereof  he  studiously  sought." 

Nothing  of  much  importance  took  place  this  year,  except 

the  death  of  Stephen  Crisp.      He  died  during  the 
1692.  latter  part  of  the  eighth  month  [August],  in  the  city  of 

London.  Having  spent  a  life  of  devotion  to  the  service 
of  God  and  man,  he  was  well  prepared  to  enjoy  the  eternal 
peace  which  is  the  reward  of  all  who  follow  the  strait  and 
narrow  way.  To  George  Whitehead,  who  visited  him  about 
four  days  before  his  decease,  he  said, — "  I  see  an  end  of  mor- 
tality, but  cannot  come  at  it.  I  desire  the  Lord  to  deliver 
me  out  of  this  troublesome  and  painful  body ;  yet  there  is 
no  cloud  in  my  way ;  I  have  full  assurance  of  my  peace 
with  God  in  Christ  Jesus,  my  integrity  and  uprightness  of 
heart  is  known  to  the  Lord,  and  I  have  peace  and  justifica- 
tion in  Christ  Jesus,  who  made  me  upright  in  the  sight  of 
God.  I  have  fought  the  good  fight  of  faith,  and  I  have  run 
my  course,  and  am  waiting  for  the  crown  of  life  that  is  laid 
up  for  me."  To  another,  he  said, — "  Serve  the  truth  for  the 
simple  truth's  sake,  and  it  will  preserve  thee,  as  it  hath  done 
me."    He  desired  to  be  remembered  to  all  his  friends,  and  on 


HISTORY  OF  FRIENDS. 


369 


the  twentieth  day  of  the  eighth  month  [August],  he  departed 
this  life,  at  Wandsworth,  in  Surrey,  near  London,  in  the 
sixty-fourth  year  of  his  age.  His  body  was  removed  to  the 
meeting-house  in  Gracechureh  street,  and  from  thence,  ac- 
companied by  many  Friends  and  others,  to  their  burial 
ground,  at  Bunhill  fields. 


CHAPTER  XXXIII. 


George  Keith,  who  had  occasioned  considerable  trouble 
in  Pennsylvania,  since  the  death  of  George  Fox,  re- 
1693.  turned  to  England,  and  appeared  at  the  London 
yearly  meeting,  for  this  year.  Here  he  conducted  him- 
self in  a  very  strange  and  passionate  manner.  It  appeared 
that  Thomas  Elwood  had  written  an  excellent  epistle  to 
Friends,  briefly  commemorating  the  mercies  of  the  Almighty, 
and  warning  them  to  beware  of  that  spirit  of  contention  and 
division  which  had  appeared  of  late  in  George  Keith  ;  which 
epistle  was  submitted  to  and  approved  by  the  meeting. 
George  Keith  wished  them  to  recall  this  epistle,  but  he  refused 
to  retract  the  unjust  representations  he  had  made  to  the  world. 
The  yearly  meeting  heard  him  patiently,  until  he  withdrew 
of  his  own  accord,  then  approved  of  the  following,  which 
was  submitted  by  George  Whitehead. 

"  That  the  said  George  Keith  hath  of  late  been,  and  yet  is, 
actuated  by  an  unchristian  spirit,  which  hath  moved  and  led 
him  to  stir  up  contention  and  strife  in  the  Church  of  Christ, 
and  to  cause  divisions,  separations,  and  breaches  among 
them  that  profess  the  truth  ;  and  that  the  tendency  of  divers 
of  his  late  writings  and  actions  hath  been  to  expose  the  truth 
of  the  friends  thereof,  to  the  reproach  of  the  world,  did  unani- 
mously agree,  and  declare  it  to  be  the  sense  and  judgment  of 
this  meeting;  and  it  is  the  sense  and  judgment  of  this  meet- 
ing, that  the  said  George  Keith  is  gone  from  the  blessed  unity 
of  the  peaceable  spirit  of  our  Lord  Jesus  Christ,  and  hath 
thereby  separated  himself  from  the  holy  fellowship  of  the 
Church  of  Christ;  and  that  whilst  he  is  in  an  unreconciled 
and  uncharitable  state,  he  ought  not  to  preach  or  pray  in  any 


HISTORY  OF  FRIENDS. 


371 


Friends'  meeting,  nor  be  owned  or  received  as  one  of  us, 
until  by  a  public  and  hearty  acknowledgment  of  the  great 
offence  he  has  given,  and  hurt  he  hath  done,  and  condemna- 
tion of  himself  therefor,  he  gives  proof  of  his  unfeigned  re- 
pentance, and  does  his  endeavor  to  remove  and  take  off  the 
reproach  he  hath  brought  upon  truth  and  Friends,  which  in 
the  love  of  God  we  heartily  desire  for  his  soul's  sake." 

He  held  a  separate  meeting  at  Turner's  Hall  in  Londom 
and  gave  notice  by  a  public  advertisement  that  he  intended 
to  point  out  the  errors  of  the  Quaker  doctrines,  inviting  all 
Friends  to  attend.  Lest  they  should  be  misrepresented  by 
this  apostate,  several  of  their  number  wrote  a  pamphlet, 
entitled,  "  The  Christian  Doctrine  and  Society  of  the  People 
called  Quakers,  cleared,  &c,"  and  when  Keith  published  an 
account  of  his  meeting  at  Turner's  Hall,  he  was  answered 
by  Thomas  Elwood  in  an  article  entitled,  "  An  answer  to 
George  Keith's  narrative  of  his  proceedings  at  Turner's  Hall, 
wherein  his  charges  against  divers  of  the  people,  called 
Quakers,  are  fairly  considered,  examined  and  refuted."  It 
was  not  answered ;  the  apostate  seems  to  have  grown  weary 
of  the  controversy.  A  person  named  Lesley  enlisted  him- 
self as  a  volunteer  in  George  Keith's  cause,  and  published 
an  anonymous  work,  entitled,  "  The  Snake  in  the  Grass." 
In  reply  to  this,  Thomas  Elwood  proved,  "  First,  that  the 
matters  therein  charged  upon  us,  are,  generally,  the  same  that 
have  been  charged  on  us  heretofore  by  Faldo,  Hicks,  and 
other  adversaries,  and  refuted  over  and  over  again.  Secondly, 
tViat  the  things  they  charge  on  us,  as  errors  and  heresy,  are 
not  pretended  to  be  proved  by  any  plain  express  positions  or 
assertions  of  ours  ;  but  from  our  adversaries'  own  perverse 
meanings,  and  wrested  constructions  of  our  words,  always 
denied  and  rejected  by  us.  Thirdly,  that  the  words  and 
passages  brought  by  our  adversaries  for  proof  of  their  charges 
against  us,  are  not  taken  out  of  our  doctrinal  treatises,  or 
declarations  of  faith  and  principles;  but  (for  the  most  part) 
out  of  controversial  books,  wherein,  ofttimes,  the  scope  and 
aim  of  the  author  is,  not  so  much  to  assert  or  express  his 


372 


HISTORY  OF  FRIENDS. 


own  principles  or  doctrines,  as  to  impugn  and  expose  his 
adversaries,  by  showing  the  contradictions,  absurdities,  and 
ill-consequences  of  his  adversaries'  opinions ;  from  whence, 
positively  to  conclude  the  author's  own  judgment,  is  neither 
safe  nor  fair.  Fourthly,  that  however  any  of  our  former 
adversaries  might  have  been  misled  in  their  judgments  con- 
cerning us,  George  Keith,  who  hath  now  moved  this  con- 
troversy against  us,  knows  full  well  that  we  do  not  hold 
those  things,  either  generally  as  a  people,  or  as  particular 
persons,  which  he  has  charged  on  us  as  errors." 

The  author  of  "  the  Snake  in  the  Grass"  was  answered 
by  Joseph  Wyeth  in  a  small  book,  called,  "  A  Switch  for  the 
Snake,"  which  proved  its  pages  to  be  full  of  misrepresenta- 
tions, fabulous  tales  and  crafty  imposture. 

This  year  Queen  Mary  died  of  the  small-pox.  She  was 
a  woman  not  more  eminent  in  her  elevated  rank  of 
1694.  life,  than  for  her  intellectual  endowments  and  virtu- 
ous disposition.  The  ambassador  of  the  king,  her 
father,  at  the  Hague,  who  endeavored  to  convert  her  to  the 
Roman  religion,  once  said,  "  That  he  never  before  believed 
that  a  woman  was  to  be  found  so  well  experienced  in  the 
doctrine  of  the  Christian  religion ;  and  therefore  he  would 
not  advise  any  to  enter  into  discourse  with  her  about  that 
matter.  She  awaited  the  change  with  a  perfect  resignation 
to  Ihe  Divine  Will,  and  continued  to  the  last  in  the  hope 
of  recovering  the  reward  of  her  good  works.  A  few  hours 
before  she  died,  she  said,  "  I  believe  now  that  I  shall  die 
shortly  ;  and  I  thank  God  that  in  my  youth  I  have  learned 
this  true  doctrine,  that  repentance  ought  not  to  be  deferred 
to  a  dying-bed."  The  king,  who  loved  his  wife  dearly  and 
devotedly,  did  not  leave  her  chamber  during  the  whole 
of  her  sickness,  and  on  the  twenty -seventh  of  the  twelfth 
month  [December],  she  departed  this  life  in  peace. 

The  zealous  partizans  of  the  late  King  James,  on  the  sup- 
position that  the  interest  of  William  was  weakened  by  the 
death  of  the  queen,  renewed  their  efforts  for  his  restoration, 
both  by  an  application  to  the  French  king,  to  enable  James 


HISTORY  OF  FRIENDS. 


373 


to  make  a  descent  upon  England,  and  also  by  a  plot  at  home 
to  assassinate  King  William,  which  designs  were  timely  dis- 
covered and  defeated. 

The  two  Houses  of  Parliament  entered  into  an  association 
to  defend  King  William's  life  and  government ;  and  in  case 
he  should  come  to  a  violent  death,  to  revenge  it  upon  his  ad- 
versaries and  their  adherents.  Numbers  joined  this  associa- 
tion ;  but  on  account  of  their  conscientious  principles  against 
taking  up  arms,  Friends  could  not  become  members,  but 
manifested  their  loyalty  and  fidelity  to  the  king,  by  publish- 
ing the  following  declaration  : 

"  The  ancient  testimony  and  principle  of  the  people  called 
Quakers,  renewed  with  respect  to  the  king  and  government, 
and  touching  the  present  association  : — 

"  We  the  said  people  do  solemnly  and  sincerely  declare, 
that  it  hath  been  our  judgment  and  principle  from  the  first 
day  we  were  called  to  profess  the  light  of  Christ  Jesus, 
manifested  in  our  consciences  unto  this  day,  that  the  setting 
up  and  putting  down  kings  and  governments  is  God's  pecu- 
liar prerogative,  for  causes  best  known  to  himself;  and  that 
it  is  not  our  work  or  business  to  have  any  hand  or  contri- 
vance therein,  nor  to  be  busybodies  in  matters  above  our  sta- 
tion, much  less  to  plot  or  contrive  the  ruin  or  overturn  of  any 
of  them  ;  but  to  pray  for  the  king,  and  for  the  safety  of  our 
nation,  and  good  of  all  men,  that  we  may  live  a  peaceable 
and  quiet  life,  in  all  godliness  and  honesty,  under  the  govern- 
ment which  God  is  pleased  to  set  over  us. 

"  And  according  to  this  our  ancient  and  innocent  princi- 
ples, we  often  have  given  forth  our  testimony,  and  now  do, 
against  all  plotting,  conspiracies,  and  contriving  insurrections 
against  the  king  or  the  government,  and  against  all  treacher- 
rous,  barbarous,  and  murderous  designs  whatsoever,  as  works 
of  the  devil  and  darkness  ;  and  we  sincerely  bless  God,  and 
are  heartily  thankful  to  the  king  and  government  for  the 
liberty  and  privileges  we  enjoy  under  them  by  law,  esteeming 
it  our  duty  to  be  true  and  faithful  to  them. 

"  And  whereas  we  the  said  people  are  required  to  sign  the 


374 


HISTORY  OF  FRIENDS. 


said  association,  we  sincerely  declare  that  our  refusing  so  to 
do,  is  not  out  of  any  dissatisfaction  to  the  king  of  these  realms, 
but  purely  because  we  cannot,  for  conscience  sake,  kill  or  re- 
venge, either  for  ourselves  or  any  man  else. 

"  And  we  believe  that  the  timely  discovery  and  prevention 
of  the  late  barbarous  design  and  mischievous  plot  against  the 
king  and  government,  and  the  sad  effects  it  might  have  had, 
is  an  eminent  mercy  from  Almighty  God,  for  which  we  and 
the  whole  nation  have  great  cause  to  be  humbly  thankful  to 
Him,  and  to  pray  for  the  continuance  of  his  mercies  to  them 
and  us." 

Friends  still  suffered  many  inconveniences  and  trials,  on 
account  of  the  non-payment  of  tithes  and  other  eccle- 
1695.  siastical  demands.  The  clergy  were  very  rigorous  in 
executing  the  penalties  of  the  law  against  them,  and 
by  an  oppressive  mode  of  recovery,  they  secured  more  than 
the  original  demand.  At  a  meeting  for  the  benefit  of  suffer- 
ers, held  in  London,  an  address  was  sent  to  the  king,  with  a 
full  statement  of  the  case,  in  which  they  humbly  requested 
the  king  to  extend  his  favor  and  compassion  toward  the  suf- 
ferers, either  by  proclamation  or  otherwise,  as  in  his  wisdom 
and  clemency  should  seem  most  useful  and  convenient. 

In  the  address,  they  quoted  the  following  good  deeds  of 
several  kings ;  and  sincerely  hoped  he  would,  in  his  mercy, 
respite  the  numerous  prisoners  who  were  suffering  in  confine- 
ment on  account  of  their  principles,  and  duty  toward  their 
Creator. 

"  First :  By  King  Charles  the  Second's  proclamation  of 
grace  in  1661,  whereby  many  of  our  friends  were  released 
and  set  free. 

"  Secondly  :  By  his  letters  patent  (or  pardon)  in  1672, 
pursuant  to  his  declaration  of  indulgence  in  the  same  year. 

"  Thirdly :  By  an  act  of  Parliament,  25  Car.  II.,  ch.  5, 
entitled,  An  act  for  the  king's  most  gracious  and  general  par- 
don, pardoning  contempts  against  the  king,  whereby  many  of 
the  said  people  were  discharged,  and  released  out  of  prisons. 

"  Fourthly:  Also  by  King  James  the  Second,  many  were 


HISTORY  OF  FRIENDS. 


375 


released  out  of  prisons,  and  relieved  by  divers  commissions ; 
and  two  general  proclamation  pardons,  the  one  in  1685,  and 
the  other  in  1688. 

"  Fifthly  :  By  an  act  of  gracious,  general,  and  free  pardon, 
in  the  second  year  of  King  William  and  Queen  Mary, 
several  were  discharged  for  contempts  and  imprisonments. 

Sixthly  :  And  by  thy  late  consort  the  Queen  (on  applica- 
tion made  to  her  during  thy  absence),  a  poor  innocent  wo- 
man, who  had  been  long  a  prisoner  at  Lancaster  upon  a  fine, 
was  released;  which,  as  an  intimation  of  the  queen's  tender 
and  merciful  disposition,  we  very  thankfully  acknowledge,  as 
we  do  also  very  kindly  acknowledge  the  king's  late  favorable 
inclination  to  discharge  two  of  our  friends,  prisoners  at  West- 
moreland, upon  a  petition  presented  by  our  friend,  Daniel 
Quare." 

This  petition  was  presented  to  the  king  by  George  White- 
head, Gilbert  Latey,  Thomas  Lower,  John  Taylor  and  Daniel 
Quare  ;  the  last  mentioned  person  being  well  known  to  the 
king,  they  obtained  easy  access  to  his  presence.  They 
attended  his  Majesty  to  a  private  apartment,  and  when  alone 
he  asked :  "  At  what  place  do  you  belong  to,  and  of  what 
congregations  are  you  ministers  ?" 

George  Whitehead  informed  him  that  they  were  not  set- 
tled as  ministers  or  pastors  over  any  particular  congregations, 
but  visited  their  meetings  as  directed  by  God;  that  they  did 
not  preach  for  a  salary,  but  according  to  Christ's  command 
to  his  ministers,  they  received  the  gospel  freely  and  they 
gave  it  freely.  The  king  made  no  reply,  but  appeared  very 
serious  and  satisfied  with  the  answer.  A  copy  of  the  peti- 
tion was  presented  to  Lord-keeper  Somers,  who  received  it 
courteously,  and  signified  his  consent  to  comply  with  their 
request,  as  far  as  the  law  would  permit.  In  a  few  months, 
an  act  of  grace  was  passed,  through  which  about  forty 
Friends,  imprisoned  on  account  of  the  non-payment  of  tithes, 
were  restored  to  liberty. 

Whilst  King  William  was  strenuously  endeavoring  to 
relieve  the  Friends  from  the  sufferings  and  hardships  to 


376- 


HISTORY  OF  FRIENDS. 


which  they  were  exposed,  the  clergy  of  the  established 
Church  were  contriving  a  plan  to  bring  them  under  the  lash 
of  a  new  penal  law.  The  Bishop  of  London  introduced  a 
bill  into  the  House  of  Lords,  for  the  better  payment  of  church- 
rates,  small  tithes  and  other  church  dues,  whereby  the  penal- 
ties of  the  act  of  32  Henry  VIII.,  for  the  recovery  of  predial 
tithes,  were  extended  to  small  tithes,  repairing  public  places 
of  worship,  clerks'  wages,  and  even  the  demands  of  the  sex- 
ton; so  that  for  the  trifling  demand  of  perhaps  less  than  a 
shilling,  any  person  might  be  subjected  to  the  enormous 
expense  of  a  suit  in  the  ecclesiastical  courts,  and  if  the  moni- 
tion of  the  judge  to  pay  the  demand  and  costs  was  not 
obeyed,  the  prisoner  was  committed  to  the  common  jail,  with- 
out bail  or  mainprize,  as  specified  in  the  aforesaid  act  of 
Henry  VIII.,  for  predial  tithes,  with  an  addition,  that  the 
justices  were  authorized  to  grant  warrants  to  distrain  the 
goods  of  defendants  in  such  cases,  or  imprison  if  no  distress 
could  be  found. 

This  bill  arrested  the  attention  of  the  London  meeting  for 
sufferings,  and  they  sent  an  address  against  its  being  made  a 
law,  to  the  committee  to  whose  care  the  bill  was  consigned 
for  consideration,  the  Bishop  of  London  being  chairman. 

"  What  exceptions  have  you  to  make  to  the  bill?"  demand- 
ed the  bishop,  when  George  Whitehead  and  his  friends 
waited  on  the  committee  with  a  copy  of  the  address. 

"  The  reason  why  we  make  exceptions,"  replied  George 
Whitehead,  "  is  the  same  that  is  given  in  the  act  of  Parlia- 
ment, 17  Charles  I.,  for  abolishing  the  star-chamber  and  high 
commission  courts,  it  being  conceived,  with  submission,  that 
the  sjame  reasons  may  be  objected  to  the  present  bill." 

Exceptions  were  then  submitted  in  writing,  and  the  com- 
mittee of  Friends  retired,  after  receiving  very  courteous  and 
polile  treatment  from  the  temporal  Lords. 

In  this  year  Roger  Haydock  died  at  his  house  at  Penketh 
in  Lancashire ;  he  was  fifty-three  years  old  at  the  time 
1696.  of  his  death,  and  the  year  before  went  to  Holland  on 
a  religious  visit,  where  his  ministry  was  blessed  with 


HISTORY  OF  FRIENDS. 


377 


much  good.  After  his  death,  his  wife  Eleanor  said  :  "  My 
spirit  hath  been  and  is  bowed  under  a  deep  sense  of  my 
great  loss  and  exercise  in  the  removal  of  my  dear  husband, 
whom  it  hath  pleased  God  in  his  wisdom  to  take  away  from 
me,  who  was  comfort  to  my  life,  and  joy  to  my  days  in  this 
world,  being  given  me  of  God,  in  great  mercy  and  loving 
kindness;  and  so  he  hath  been  enjoyed  by  me  in  thankful- 
ness of  heart  to  the  close  of  that  time  God  had  appointed  ; 
and  now  is  taken  from  the  world,  with  all  its  troubles  and 
exercises,  as  also  from  all  his  labors  and  travels,  which  were 
great  among  the  churches  of  Christ,  and  which  with  me  have 
no  small  loss  in  his  removal.  But  what  shall  I  say  ?  Wise 
and  good  is  the  Lord,  who  doth  what  he  will  in  heaven  and 
in  earth,  and  amongst  his  churches  and  his  chosen.  He  can 
break  and  bind  up — wound  and  heal — kill  and  make  alive 
again,  that  the  living  may  see  his  wonders,  and  magnify  his 
power  in  all,  through  all,  and  over  all,  who  is  God  eternal, 
blessed  for  ever.  Amen." 

She  wrote  an  account  of  his  life,  in  which  she  described 
how,  in  her  young  years,  he  had  been  to  her  a  faithful  minis- 
ter of  godliness,  and  afterwards  became  her  husband.  After 
describing  his  travels  in  the  ministry  of  the  gospel,  she  said, 
"  That  though  his  love  to  her  was  above  all  visibles,  as  the 
best  of  enjoyments  he  had  in  this  world,  yet  she  was  not  too 
dear  to  him  to  give  up  to  serve  the  truth  of  God.  I  was 
made  a  blessing  to  him.  He  would  often  express  it ;  and 
truly  so  was  he  to  me  every  day,  every  way,  and  in  every 
respect.  No  tongue  nor  pen  can  relate  the  fulness  of  thai 
comfort  and  joy  we  had  in  God,  and  one  in  another.  Yet 
we  find  such  hath  been  the  pleasure  of  God  concerning  them 
he  hath  loved,  to  try  them  in  the  most  near  and  dear  enjoy- 
ments, that  it  might  be  manifest  he  was  loved  above  all ;  that 
no  gifts  may  be  preferred  above  the  Giver;  but  that  he  may 
be  all  in  all,  who  is,  and  is  to  come,  God,  blessed  for  ever. 
And  truly  there  hath  been  great  care  and  watchfulness  one 
over  another,  and  over  our  own  spirits,  to  see  that  our  love, 
though  great,  was  bounded  and  kept  within  its  compass,  the 


378 


HISTORY  OF  FRIENDS. 


Truth  being  its  original,  also  the  Alpha  and  Omega.  Al- 
though it  hath  been  the  pleasure  of  God  to  try  me,  in  the 
removal  of  so  great  a  blessing  from  me,  sure  it  is,  that  I  may 
be  the  more  inward  to  him,  and  have  his  love  always  in  my 
remembrance,  who  gives  and  takes  away,  and  in  all  bless  his 
name.  My  soul  travails  that  I  may  always  follow  his  foot- 
steps of  self-denial  in  all  things,  that  I  may  finish  my  course 
in  this  world,  to  the  glory  of  God,  as  he  did,  and  have  my 
part  in  that  mansion  of  glory  with  him  eternal  in  the  heavens  ; 
though  it  may  be  my  lot  to  stay  for  a  time  in  this  world  of 
troubles,  yet  I  have  hope  in  immortality  and  eternal  blessed- 
ness, when  time  in  this  world  shall  be  no  more." 

But  it  is  impossible  to  give  many  extracts  from  this  inter- 
esting work  ;  we  will  therefore  finish  our  notice  of  it  by  giving 
the  concluding  paragraph : 

"  Though  I  saw  not  his  going  away,  yet  I  have  seen  in 
what  he  went,  that  it  was  full  of  zeal  and  fervency  in  the  love 
of  God,  and  life  of  righteousness.  So  in  pure  submission  to 
the  will  of  God,  I  conclude  this  short  but  true  relation  of  my 
worthy,  dear  husband,  whose  name  and  memory  is  blessed^ 
and  will  live,  and  be  a  sweet  savor  in  the  hearts  of  the  right- 
eous, through  ages." 

A  treaty  of  peace  was  concluded  this  year  at  Ryswick, 
between  England,  France,  and  Holland,  by  which 
1697.  England  was  relieved  from  a  long  and  expensive  war, 
and  King  William  acknowledged  as  king  of  Great 
Britain  by  Louis  XIV.  The  king  of  France  pledged  himself 
not  to  disturb  King  William  in  the  possession  of  his  realms 
and  government,  or  assist  his  enemies,  or  favor  conspiracies 
against  his  person.  The  inhabitants  vied  with  each  other  in 
congratulating  the  king,  and  the  Friends,  as  well  as  the  heads 
and  Fellows  of  the  Universities,  and  people  of  every  society 
sent  addresses  to  the  ihrone  which  were  received  very  gra- 
ciously. The  following  is  the  grateful  acknowledgment  of 
the  Society  of  Friends  : 

"  May  it  please  the  King : 

"  Seeing  the  most  high  God,  who  ruleth  in  the 


HISTORY  OF  FRIENDS. 


379 


kingdoms  of  men,  and  appointeth  over  them  whomsoever 
he  will,  hath  by  his  overwhelming  power  and  providence 
placed  thee  in  dominion  and  dignity  over  these  realms,  and 
by  his  divine  favor  has  signally  preserved  and  delivered  thee 
from  many  great  and  imminent  dangers,  and  graciously 
turned  the  calamity  of  war  into  the  desired  mercy  of  peace : 
we  heartily  wish  that  we  and  all  others  concerned  may  be 
truly  sensible,  and  humbly  lhankful  to  Almighty  God  for 
the  same,  that  the  peace  may  be  a  lasting  and  perpetual 
blessing. 

u  And  now,  O  king,  the  God  of  peace  having  returned 
thee  in  safety,  it  is  cause  of  joy  to  them  that  fear  him,  to 
hear  thy  good  and  seasonable  resolution  effectually  to  dis- 
courage profaneness  and  immorality,  righteousness  being 
that  which  exalteth  a  nation.  And  as  the  king  has  been  ten- 
derly inclined  to  give  ease  and  liberty  of  conscience  to  his 
subjects  of  different  persuasions  (of  whosa  favors  we  have 
largely  partaken),  so  we  esteem  it  our  duty  gratefully  to 
commemorate  and  acknowledge  the  same,  earnestly  beseech- 
ing Almighty  God  to  assist  the  king  to  prosecute  all  these 
his  just  and  good  inclinations,  that  his  days  here  may  be 
happy  and  peaceable,  and  hereafter  he  may  be  partaker  of  a 
lasting  crown  that  will  never  fade  away. 

"  London,  7th  of  11th  month,  1697." 


• 


CHAPTER  XXXIV. 


Although  the  Society  of  Friends  enjoyed  the  exemp- 
tions of  the  Act  of  Toleration,  yet  the  clergy  did  not 
1698.  permit  them  to  enjoy  it  for  any  length  of  time  with- 
out molestation. 

The  Norfolk  priests  challenged  some  Friends  in  London 
to  a  public  discussion,  which  they  accepted  ;  and  being 
most  too  severe  for  them,  the  priests  published  two  tracts, 
entitled:  1st.  "A  Brief  Discovery,"  &c.  2d.  "Some  few 
of  the  Quakers'  many  horrid  Blasphemies."  These  books, 
written  to  represent  the  principles  of  the  Quakers  blasphe- 
mous, met  with  suitable  answers  from  George  Whitehead, 
who  refuted  their  acrimonious  and  injurious  assertions;  and 
the  author  delivered  copies  to  all  the  members  of  Parliament, 
to  remove  any  wrong  impressions  made  by  reading  the  other 
works. 

The  Society  in  London  was  deprived  of  the  services  of  a 
very  valuable  member,  in  the  decease  of  Charles  Marshall. 
As  a  faithful  servant,  he  went  about  doing  good  ;  but  the  few 
last  years  of  his  life  were  spent  in  or  near  London.  To  his 
brethren,  who  collected  in  his  sick-chamber,  he  addressed 
himself  in  the  following  manner  : 

"  I  have  loved  the  brethren ;  I  have  sought  the  unity  and 
peace  of  the  Church  for  these  forty  years,  and  to  my  great 
comfort  never  did  anything  tending  to  the  breach  thereof. 

"  Five  things  are  weightily  impressed  upon  my  mind, 
warmly  to  recommend  to  Friends,  which  I  desire  may  be 
communicated  to  them. 

"  The  first  is :  That  they  gather  down  unto  the  immortal  feed 
and  word  of  life  in  themselves,  and  be  exercised  in  it  before 


HISTORY  OF  FRIENDS. 


381 


the  Lord ;  and  duly  prize,  and  set  a  right  value  upon,  the 
many  outward  and  inward  blessings  that  the  Lord  has  emi- 
nently bestowed  upon  them  since  the  morning  of  the  day  of 
his  blessed  visitation  ;  there  shall  they  grow,  and  be  pre- 
served in  living  freshness  to  him ;  and  the  Lord  will  continue 
his  mercies  to  them,  and  ihey  shall  not  want  his  divine,  re- 
freshing presence  in  their  meetings  together  before  him. 

"  The  second  thing  is :  That  those  Friends  to  whom  the 
Lord  hath  given  great  estates,  ought  to  cast  their  bread  upon 
the  waters,  and  do  good  therewith  in  their  life-time  ;  for  those 
that  are  enjoyers  of  such  things,  should  see  that  they  be  good 
stewards  thereof.  Oh  !  the  many  poor  families  such  persons 
might  be  an  help  to !  How  easily  might  they  with  a  little 
assist  many  a  family  to  live  in  the  world !  And  what  a  com- 
fort would  it  be  for  such,  to  see  the  fruits  of  their  charity  in 
their  life-time! " 

His  last  words  were—"  I  have  not  handled  the  word  of  the 
Lord  deceitfully,  nor  done  the  work  negligently.  I  earnestly 
desire  Friends  may  live  in  love,  and  keep  in  the  unity  of 
spirit,  which  is  the  bond  of  peace." 

As  his  last  moments  approached,  with  great  composure  of 
mind,  he  closed  his  own  eyes ;  the  sting  of  death  was  taken 
away,  and  his  spirit  returned  to  God  who  gave  it,  on  the  fif- 
teenth of  the  ninth  month  [September],  in  the  sixty-second 
year  of  his  age. 

Nothing  worthy  of  record  took  place  this  year,  except 
the  death  of  John  Crook,  whose  name  and  services  are 
1699.  not  unknown  to  the  reader.  In  1654,  at  the  age  of 
thirty-seven,  he  was  convinced  of  the  truth  of  the 
doctrine  of  Friends  through  the  ministry  of  William  Dews- 
bury.  For  many  years  previous  to  his  decease,  he  suffered 
great  pain,  and  he  might  have  said  with  Israel,  "  I  have 
been  afflicted  from  my  youth."  Besides  the  bodily  affliction 
with  which  he  was  tried,  he  was  not  exempt  from  trials  of 
another  nature,  in  observing  the  deviation  of  some  of  his 
offspring  from  the  ways  of  righteousness,  but  he  would 
solace  himself  with  the  words  of  David :  "  Although  my 


382 


HISTORY  OF  FRIENDS. 


house  be  not  so  with  God,  yet  he  hath  made  with  me  an 
everlasting  covenant  ordered  in  all  things  and  sure." 

Two  months  before  his  death  he  wrote  an  epistle  to  his 
children  and  grand-children,  exhorting  them  to  walk  in  truth, 
uprightness  and  honesty  before  the  most  high  God.  The 
epistle  throughout  contains  good  advice  not  only  for  the  per- 
sons to  whom  it  was  immediately  addressed,  but  to  all  who 
are  treading  the  thorny  path  of  youth  and  temptation.  We 
extract  a  few  of  the  passages. 

"  I  advise  you  to  keep  a  pure  conscience,  both  towards 
God  and  man  ;  for  if  that  be  defiled,  hypocrisy  and  formality 
will  deprive  you  of  all  comfortable  feeling  of  God's  presence, 
and  then  deadness  and  dryness  will  be  your  miserable 
portion. 

"  Be  careful  how  you  spend  your  precious  time,  for  an 
account  must  be  given  of  every  idle  word,  though  but  few 
regard  it ;  but  foolish  jesting,  and  vain  talking,  are  said  to 
grieve  the  spirit  of  God  ;  read  Eph.  iv.  29,  30.  But  im- 
prove your  time  in  prayer,  religious  exercises,  &c. ;  and  be 
diligent  in  your  lawful  callings ;  for  '  the  desire  of  the  sloth- 
ful man  killeth  him,'  Prov.  xxi.  25. 

"  Be  careful  what  company  you  frequent,  for  a  man  is 
commonly  known  by  the  company  he  keeps,  as  much  as  by 
any  one  outward  thing;  and  of  your  behavior  in  company; 
for  I  have  found  that  a  wise  and  sober  deportment  adds  much 
to  a  man's  reputation  and  credit  in  the  world. 

"  Love  the  Holy  Scriptures,  preferring  them  to  all  other 
books  whatsoever  ;  and  be  careful  to  read  them  with  a  holy 
awe  upon  your  spirits,  lest  your  imaginations  put  construc- 
tions upon  them,  to  your  hurt  ;  but  exercise  faith  in  the 
promise  of  Christ,  who  hath  said,  My  spirit  shall  take  of 
mine  and  show  them  unto  you. 

"  Keep  constantly  to  religious  meetings  amongst  Friends ; 
but  look  to  your  affections,  that  you  respect  not  persons,  but 
the  power  and  life  of  truth,  from  whomsoever  it  comes. 

"  Love  one  another  truly,  manifesting  your  love  by  good 
counsel,  and  being  helpful  to  each  other  on  all  occasions? 


HISTORY  OF  FRIENDS. 


383 


being  good  examples  to  all  you  converse  with,  especially  to 
your  children,  and  those  of  your  own  families,  that  pride  and 
vanity  may  not  be  countenanced  by  you,  but  rather  reprov- 
ed ;  remembering  while  they  are  under  your  government  you 
must  give  an  account  of  the  discharge  of  your  duty  to  God 
towards  them. 

"  Be  mindful  of  your  latter  end,  and  live  as  you  would  die, 
not  knowing  how  soon  your  days  may  be  finished  in  this 
world  ;  and  while  you  do  live  in  it,  despise  not  the  chasten- 
ings  of  the  Lord ;  whatsoever  they  be  he  is  pleased  to  visit 
you  withal.  I  have  been  afflicted  from  my  youth  up,  both 
inwardly  and  outwardly,  but  the  God  whom  I  served 
provided  for  me,  when  all  my  outward  relations  forsook  me, 
none  of  them  giving  me  any  portion  to  begin  with  in  the 
world.  This  I  speak,  to  let  you  know,  I  shall  leave  more 
outwardly,  even  to  the  least  of  you,  than  was  left  to  me. 

"  These  things  I  commend  unto  you,  out  of  true  love  to 
your  souls,  knowing  how  the  vain  mind  of  man  little  regards 
such  advice  as  this  I  leave  behind  me  ;  but  by  this  advice  I 
show  my  true  love  to  you  all,  desiring  God's  blessing  upon 
it,  to  whom  I  commit  you  all." 

He  remained  in  complete  possession  of  his  faculties, 
although  in  the  eighty-second  year  of  his  age,  until  the  time 
of  his  death,  which  took  place  on  the  twenty-sixth  of  the 
fourth  month  [April]. 

By  his  warfare  against  Friends,  George  Keith  ingratiated 
himself  into  favor  with  the  episcopal  clergy,  and 
1700.  about  the  beginning  of  this  year  was  ordained  a  vicar 
in  that  Church,  by  the  Bishop  of  London.  Some 
one,  of  what  persuasion  we  do  not  know,  determined  to 
show  his  inconsistency  to  the  world,  and  made  a  collection 
of  his  former  writings  against  the  National  Church  and  its 
clergy,  which  the  author  entitled :  "  Mr.  George  Keith's 
Account  of  a  National  Church  and  Clergy,  humbly  pre- 
sented to  the  Bishop  of  London."  To  this  work  was  ap- 
pended some  emeries  he  once  wrote,  relative  to  the  sacrament 
of  the  Lord's  Supper.    A  copy  of  it  was  sent  to  the  Bishop 


384 


HISTORY  OF  FRIENDS. 


of  London,  with  these  words  of  the  Apostle ;  "  If  I  build 
again  the  things  which  I  destroyed,  I  make  myself  a  trans- 
gressor." That  the  Episcopalians  entertained  great  hopes  at 
this  time,  that  their  new  convert  might  be  of  some  service  to 
the  Church  in  bringing  others  to  their  communion,  appears 
from  the  following  extract  from  Bishop  Burnet's  Church 
History,  vol.  ii.,  page  144,  1700. 

"  The  Quakers  have  had  a  great  breach  made  among 
them  by  one  George  Keith,  a  Scotchman,  with  whom  I  had 
my  education  at  Aberdeen ;  he  had  been  thirty-six  years 
among  them  ;  he  was  esteemed  the  most  learned  man  that 
ever  was  in  that  sect;  he  was  well  versed  both  in  the  Orien- 
tal tongues,  in  philosophy  and  mathematics.  After  he  had 
been  above  thirty  years  in  high  esteem  among  them,  he  was 
sent  to  Pennsylvania  to  have  the  chief  direction  of  the  educa- 
tion of  their  youth.  In  those  parts  he  said,  he  first  discovered 
that,  which  had  been  always  denied  to  him,  or  so  disguised, 
that  he  did  not  suspect  it ;  but  being  far  out  of  reach,  and  in 
a  place  where  they  were  masters,  they  spoke  out  their  mind 
plainer,  and  it  appeared  to  him  that  they  were  Deists,  and  that 
they  turned  the  whole  doctrine  of  the  Christian  religion  into 
allegories  ;  chiefly  those  which  relate  to  the  death  and  resur- 
rection of  Christ,  and  the  reconciliation  of  sinners  to  God  by 
virtue  of  his  cross ;  he,  being  a  true  Christian,  set  himself 
with  great  zeal  against  this,  upon  which  they  grew  weary  of 
him,  and  sent  him  back  to  England.  At  his  return,  he  set 
himself  to  read  many  of  their  books,  and  then  he  discovered 
the  mystery,  which  was  so  hid  from  him  that  he  had  not 
observed  it.  Upon  this,  he  opened  a  new  meeting,  and,  by 
a  printed  summons,  he  called  the  whole  party  to  come  and 
see  the  proof  that  he  had  to  offer,  to  convince  them  of  these 
errors.  Few  Quakers  came  to  his  meetings,  but  great  mul- 
titudes of  other  people  flocked  about  him ;  he  brought  the 
Quakers'  books  with  him,  and  read  such  passages  out  of 
them  as  convinced  his  hearers  that  he  had  not  charged  them 
falsely  ;  he  continued  these  meetings,  being  still  in  outward 
appearance  a  Quaker,  for  some  years,  till  having  prevailed 


HISTORY  OF  FRIENDS. 


385 


as  far  as  he  saw  any  probability  of  success,  he  laid  aside 
their  exterior,  and  was  reconciled  to  the  Church,  and  is  now 
in  holy  orders  among  us,  and  likely  to  do  good  service  in 
undeceiving  and  reclaiming  some  of  those  misled  enthu- 
siasts." 

This  paragraph  of  the  bishop's  was  answered  by  Alex- 
ander Arscott,  in  the  Appendix  to  his  "  Serious  Considera- 
tions," &c. ;  he  proved  conclusively  that  George  Keith  was 
not  thirty-six  years  among  the  Quakers — that  he  was  not 
sent  to  Pennsylvania — that  he  was  not  sent  back  by  them, 
and  that  the  whole  article  was  untrue  and  false.  In  closing 
this  answer,  Arscott  mentions  the  following  circumstance : 

"  The  bishop  has  told  us,  after  a  long  detail  of  his  perform- 
ances, that  he  is  now  (in  the  year  1700)  in  holy  orders 
amongst  us,  and  likely  to  do  good  service  in  undeceiving 
and  reclaiming  some  of  those  misled  enthusiasts.  But  what 
if  it  should  appear  after  all  that  he  deeply  repented  of  what 
he  had  done  ?  I  shall  relate  what  has  come  to  my  know- 
ledge, and  leave  the  reader  to  judge  of  the  truth  of  it.  The 
fact  as  related  is  this ;  that  one  Richard  Hayler,  of  Sussex, 
made  a  visit  to  George  Keith  on  his  death-bed,  which  visit 
was  kindly  taken  by  him ;  and  among  other  things  that 
passed,  George  Keith  expressed  himself  in  these  words :  '  I 
wish  I  had  died  when  I  was  a  Quaker,  for  then  I  am  sure  it 
would  have  been  well  with  my  soul.'  This  I  have  from  a 
person  now  living,  of  unquestioned  reputation,  who  had  it 
from  the  widow  of  the  said  Richard  Hayler,  and  her  sister, 
both  since  deceased,  but  persons  of  unblemished  characters. 
I  hope,  therefore,  I  may  be  excused  in  this  one  instance,  at  a 
time  when  George  Keith's  performances  against  the  Quakers 
are  so  much  magnified  by  the  Bishop  of  London's  defender, 
as  well  as  Dr.  Burnet, -in  letting  the  world  know  that  there 
is  reason  to  believe  that  this  conduct  of  George  Keith  at 
last  became  his  burden,  and  that  he  himself  did  not  approve 
of  it." 

This  year  closed  the  life  of  the  unhappy  King  James,  who 
25 


386 


HISTORY  OF  FRIENDS. 


died  at  the  palace  of  St.  Germain's,  in  France,  on 

1701.  the  seventeenth  of  the  ninth  month  [September]. 
After  his  death,  the  French  king  proclaimed  his  son 

king  of  Great  Britain. 

During  King  William's  absence  in  Holland,  Parliament 
settled  the  succession  to  the  crown  on  Sophia,  electress  of 
Hanover,  and  her  heirs,  in  case  of  the  death  of  William  and 
the  Princess  of  Denmark  without  issue,  so  that  the  crown 
might  be  placed  entirely  among  Protestants.  Addresses  were 
sent  up  to  the  throne  from  all  quarters,  expressing  gratitude 
for  this  resolution,  and  loyalty  to  the  king  and  the  house  of 
Hanover.  As  usual,  on  such  occasions,  the  Friends  present- 
ed the  king  with  a  congratulatory  address,  through  their  com- 
mittee, George  Whitehead,  William  Mead,  and  Francis 
Camfield. 

On  the  death  of  the  king  of  Spain,  Louis  of  France  placed 
his  grandson,  the  duke  of  Anjou,  on  the  throne  of 

1702.  Spain,  and  seemed  determined  to  secure  to  the  son  of 
James  the  possession  of  the  crown  of  England  on  the 

death  of  King  William.  Of  this  resolution  of  Louis,  Wil- 
liam notified  Parliament,  who  promised  to  assist  him  to  the 
utmost  in  their  power,  and  to  maintain  the  succession  of  the 
crown  in  the  Protestant  line.  An  abjuration  was  also  drawn 
up,  in  which  it  was  declared,  that  the  aforesaid  pretended 
prince,  who  suffered  himself  to  be  called  James  the  Third. 
King  of  England,  &c,  had  no  right  or  claim  to  the  crown  of 
that  kingdom  or  any  dominions  appertaining  thereto.  In  the 
early  part  of  the  third  month  [March],  King  William  died  at 
Kensington,  from  the  effects  of  an  accident  he  received 
whilst  on  a  hunting  excursion.  The  day  of  his  death  was 
one  of  affliction  to  his  subjects ;  they  loved  him  for  the  good 
he  had  done  their  suffering  nation,  and  perhaps  no  king  ever 
received  so  much  voluntary  homage  as  William  the  Third, 
King  of  Great  Britain. 

Princess  Anne,  sister  of  the  late  Queen  Mary,  was  pro- 
claimed Queen  of  England,  Scotland,  France,  Ireland,  &c 
Anne  accepted  with  heartfelt  satisfaction  the  proffered  crown, 


HISTORY.  OF  FRIENDS. 


387 


and  confirmed  the  ministers  and  officers  in  their  respective 
stations.  She  also  wrote  to  the  States  General  of  the  United 
Netherlands,  that  she  would  keep  to  the  alliances  made  with 
the  States  by  the  deceased  king,  her  brother. 

In  this  year  died  Margaret,  the  widow  of  George  Fox,  in 
her  eighty-seventh  year.  She  was  the  daughter  of  John 
Askew  of  Marsh  Grange,  in  the  parish  of  Dalton  in  Lan- 
cashire, a  gentleman  of  an  ancient  family  and  good  estate, 
and  conspicuous  for  piety  and  charity.  Margaret  was  mar- 
ried before  she  attained  the  age  of  eighteen  years,  to  Thomas 
Fell,  who  was  bred  a  lawyer,  appointed  a  justice  of  the  peace, 
elected  to  Parliament,  appointed  vice-chancellor  of  the  county 
of  Lancaster,  was  a  judge  in  one  of  the  Welsh  courts,  all  of 
which  offices  he  discharged  with  wisdom,  justice,  moderation 
and  mercy.  In  this  history  we  have  seen  the  means  used  to 
exasperate  him  against  Friends,  on  account  of  the  convince- 
ment  of  his  wife  and  family  during  his  absence;  butwhen  he 
came  home,  the  words  of  George  Fox  dispelled  the  cloud 
from  his  brow,  and  although  he  was  prejudiced  against  the 
sect,  he  still  continued  to  treat  his  wife  with  his  usual  com- 
placency and  affection.  On  the  death  of  Judge  Fell,  and 
after  a  widowhood  of  ele  ven  years,  she  was  married,  with  the 
consent  of  all  her  relatives,  to  George  Fox,  to  whom  she  was  a 
kind,  tender,  and  affectionate  wife.  She  was  a  minister  of  God 
to  a  sinful  world,  and  in  that  office  she  discharged  her  duty 
towards  mankind,  with  an  eye  always  upon  the  throne  of 
judgment.  Previous  to  her  death  she  wrote  a  book  entitled, 
"  The  Call  of  the  Jews  out  of  Babylon,"  which  she  dedicated 
to  the  famous  Manasseh  Ben  Israel,  and  charged  him,  as  he 
would  answer  it  before  God,  to  cause  it  to  be  read  among  his 
brethren. 

George  Keith  obtaining  no  settled  place  to  preach,  the 
Bishops  sent  him  as  a  missionary  to  convince  the  "  bigoted 
Quakers  of  Pennsylvania,"  but  he  did  not  make  much  by  the 
mission  so  far  as  religion  was  concerned,  and  on  his  return 
he  received  a  very  nice  living  in  the  parish  of  Edburton  in 
Sussex,  every  year  drawing  his  salary  of  one  hundred  and 
twenty  pounds. 


CHAPTER  XXXV. 


When  Anne  ascended  the  throne,  the  Friends  congratu- 
lated her  with  an  address,  in  which  they  sincerely 
1703.  hoped  her  reign  might  be  blessed  with  many  happy 
days,  and  to  all  her  subjects  she  would  extend  that 
kindness  and  liberality  of  spirit  so  prominent  in  the  many 
noble  actions  of  her  deceased  and  lamented  brother.  She  re- 
ceived it  very  kindly  and  said  to  the  committee  :  "  I  thank 
you  for  your  address,  and  assure  you  of  my  protection." 

In  less  than  a  month,  England  and  Holland  proclaimed 
war  against  France,  and  the  parliament  of  the  former  country 
endeavored  to  repeal  the  act  of  toleration  to  dissenters ;  but 
the  queen  issued  a  proclamation  against  the  rescission  of  this 
excellent  law,  for  which  the  Friends,  in  yearly  meeting  as- 
sembled, sent  her  the  following  address : 

"  May  it  please  the  Queen  : 

"  We,  thy  peaceable  and  dutiful  subjects,  met  from 
most  parts  of  thy  dominions,  at  our  usual  yearly  meeting  for 
the  promotion  of  piety  and  charity,  being  deeply  affected  with 
thy  free  and  noble  resolution  in  thy  late  speech  at  the  proro- 
gation of  the  parliament,  to  preserve  and  maintain  the  Act  of 
Toleration,  for  the  ease  and  quiet  of  all  thy  people,  could  not 
but  in  gratitude  esteem  ourselves  engaged,  both  to  thank  Al- 
mighty God  for  that  favorable  influence,  and  to  renew  and 
render  our  humble  and  hearty  acknowledgments  to  the 
Queen  for  the  same,  assuring  her  (in  behalf  of  all  our  friends), 
of  our  sincere  affection  and  Christian  obedience. 

"  And  we  beseech  God,  the  fountain  of  wisdom  and  good- 
ness, so  to  direct  all  thy  counsels  and  undertakings,  that  right- 
eousness which  exalts  a  nation,  and  mercy  and  justice  that 


HISTORY  OF  FRIENDS. 


389 


establish  a  throne,  may  be  the  character  of  thy  reign,  and 
the  blessings  of  these  kingdoms  under  it." 

When  William  Penn  placed  the  above  in  the  queen's 
hands,  she  said :  "  Mr.  Penn,  I  am  so  well  pleased  that 
what  I  have  said  is  to  your  satisfaction,  that  you  and  your 
friends  may  be  assured  of  my  protection." 

In  this  year,  Ambrose  Rigge,  of  Kygate  in  Surrey,  depart- 
ed this  life  after  a  long  and  suffering  illness.  There 
1704.  is  something  sweet  in  the  last  words  of  this  good 
and  benevolent  man,  who  had  sacrificed  the  comforts 
of  a  happy  home,  and  the  affection  of  parents  and  relations, 
to  win  that  fadeless  wreath  which  encircles  the  brow  of  those 
who  have  "  fought  the  good  fight."  Around  his  bed  stood 
his  weeping  friends,  offering  the  consolation  of  religion  to 
alleviate  his  pains,  and  as  the  Angel  of  Death  summoned 
him  hence,  he  stretched  forth  his  arms,  and  said  with  a  happy 
smile,  "  I  am  going  where  the  weary  are  at  rest." 

In  the  dying  advice  which  he  left  his  friends,  we  select  the 
following : 

"  The  way  to  be  rich  and  happy  in  this  world,  is  first  to 
learn  righteousness ;  for  such  were  never  forsaken  in  any 
age,  nor  their  seed  begging  their  bread.  And  charge  all 
parents  of  children,  that  they  keep  their  children  low  and 
plain  in  meat,  drink,  apparel  and  everything  else,  and  in  due 
subjection  to  all  just  and  reasonable  commands,  and  let  them 
not  appear  above  the  real  estates  of  their  parents,  nor  get  up 
in  pride  and  high  things,  though  their  parents  have  plentiful 
estates ;  for  that  is  of  dangerous  consequence  to  their  future 
happiness ;  and  let  all  who  profess  the  truth,  both  young  and 
old,  rich  and  poor,  see  that  they  walk  according  to  the  rule 
and  discipline  of  the  gospel,  in  all  godly  conversation  and 
honesty,  that  none  may  suffer  wrong  by  them  in  any  matter 
or  thing  whatsoever ;  that  as  the  Apostle  exhorted,  '  they 
may  owe  nothing  to  any  man,  but  to  love  one  another;  for 
love  out  of  a  pure  heart  is  the  fulfilling  the  law,'  which  law 
commands  to  do  justly  to  all  men.  He  that  hath  but  little, 
let  him  live  according  to  that  little,  and  appear  to  be  what  in 


390 


HISTORY  OF  FRIENDS. 


truth  he  is  ;  for  above  all,  God  abhors  the  hypocrite,  and  he 
that  makes  haste  to  be  rich  falls  into  snares,  temptations,  and 
many  noisy  and  hurtful  lusts  which  drown  many  in  perdi- 
tion; and  the  love  of  money  is  the  root  of  all  evil,  which 
while  some  have  lusted  after,  they  have  erred  from  the  faith, 
and  compassed  themselves  about  with  many  sorrows." 

Anne  Camm,  whom  we  have  menlioned  by  the  name  of 
Anne  Audland,  died  at  an  advanced  age  during  the 
1705.  summer  of  this  year.  She  was  born  in  1627,  in  the 
parish  of  Kendal  in  Westmoreland,  and  received  from 
her  father,  Richard  Newby,  an  excellent  education.  In  the 
year  1650,  she  was  married  to  John  Audland,  and  in  1652  they 
were  both  convinced  by  George  Fox.  Her  husband,  John 
Audland,  died  in  the  year  1664,  and  two  years  after  she  was 
married  to  Thomas  Camm,  also  a  minister  in  the  Society. 
On  her  deathbed  she  enjoined  her  husband  to  "  warn  all,  but 
especially  the  rich,  to  keep  low  and  not  to  be  high-minded; 
for  humility  and  holiness  is  the  badge  of  our  profession."  She 
prayed  the  Lord  to  help  her  through  the  agony  of  death,  and 
exclaimed,  O  my  God  !  O  my  God !  thou  hast  not  forsaken 
me,  blessed  be  thy  name  for  ever  !  O  my  blessed  Saviour, 
that  suffered  for  me  and  all  mankind,  great  pains  in  thy  holy 
body  upon  the  cross,  remember  me  thy  poor  handmaid  in 
this  my  bodily  affliction.  My  trust  is  in  thee,  my  hope  is 
only  in  thee,  my  dear  Lord.  Oh  come,  come,  dear  Lord 
Jesus,  come  quickly,  receive  my  soul  to  thee,  I  yield  it  up, 
help  me  now  in  my  bitter  pangs." 

Her  last  public  appearance  in  the  ministry  was  at  a  month- 
ly meeting  at  Kendal,  the  second  of  the  ninth  month  [Sep- 
tember], 1705,  at  which  time,  though  far  advanced  in  years, 
and  affected  with  the  bodily  infirmity  attendant  on  old  age, 
yet  her  spiritual  abilities  maintained  their  usual  vigor. 

She  delivered  a  farewell  sermon  with  affecting  energy,  and 
pleaded  with  the  congregation  to  be  faithful  and  diligent  in 
the  service  of  the  Lord,  that  they  might  receive  their  reward 
with  those  to  whom  God  hath  said,  "  Well  done,  good  and 
faithful  servant,  enter  thou  the  kingdom  of  Heaven." 


HISTORY  OF  FRIENDS. 


391 


The  union  of  England  and  Scotland  was  the  favorite 
measure  of  James  the  First ;  it  also  received  some 

1707.  attention  from  King  William,  but  was  not  finally 
effected  until  this  year. 

Scotland  was  threatened  with  an  invasion  by  the  pre- 
tended Prince  of  Wales,  but  he  failed  in  the  attempt. 

1708.  When  the  Union  was  finally  accomplished,  Friends 
testified  their  affection  to  the  queen  by  an  address, 

signed  by  fourteen  members  of  the  London  yearly  meeting ; 
and  when  George  Whitehead  placed  it  in  her  hands,  he  said : 
;'  We  heartily  wish  the  Queen's  health  and  happiness.  We 
are  come  to  present  an  address  from  our  yearly  meeting, 
which  we  could  have  desired  might  have  been  more  early 
and  seasonably  timed,  but  could  not,  because  our  said  meet- 
ing was  but  the  last  week ;  and  therefore  now  hope  the  queen 
will  favorably  accept  our  address." 

"  I  thank  you  very  kindly  for  your  address,  and  I  assure 
you  of  my  protection  ;  you  may  depend  upon  it,"  replied 
the  queen. 

"  We  thankfully  acknowledge,"  said  George  Whitehead, 
"  that  God,  by  his  power  and  special  providence,  hath  de- 
fended the  queen  against  the  evil  designs  of  her  enemies, 
having  made  the  queen  an  eminent  instrument  for  the  good 
of  this  nation  and  realm  of  Great  Britain,  in  maintaining 
the  toleration  and  the  liberty  we  enjoy  in  respect  to  our  con- 
sciences, against  persecution.  Which  liberty  being  grounded 
upon  this  reason  in  the  late  king's  reign,  '  For  uniting  the 
Protestant  subjects  in  interest  and  affection ;"  the  union  of 
Great  Britain  now  settled,  tends  to  the  strength  and  safety 
thereof ;  for  in  union  is  the  strength  and  stability  of  a  nation 
or  kingdom  ;  and  without  union,  no  nation  or  people  can  be 
safe,  but  are  weak  and  unstable.  The  succession  of  the 
crown  being  fixed  and  established  in  the  Protestant  line, 
must  needs  be  very  acceptable  to  all  true  Protestant  subjects. 

"  And  now,  O  queen,  that  the  Lord  may  preserve  and 
defend  thee  under  all  thy  great  care  and  concern  for  the 
safety  and  good  of  this  nation  and  kingdom  of  Great  Bri 


393 


HISTORY  OF  FRIENDS. 


tain,  and  that  the  Lord  may  bless  and  preserve  thee  to  the 
end,  is  our  sincere  desire." 

The  queen  again  promised  her  protection,  and  the  com- 
mittee withdrew  from  her  presence. 

On  the  twenty-second  of  the  seventh  month  [July],  John 
Bank,  a  distinguished  member  of  the  Society  of 

1710.  Friends,  died  at  Yeovil.    He  exhorted  those  around 
him  to  constantly  attend  their  meetings  of  worship, 

and  said :  "  Although  I  am  weak  in  body,  and  know  not 
whether  I  may  live  much  longer,  yet  I  am  strong  in  the 
Lord  and  the  power  of  his  might,  and  have  nothing  to  do 
but  to  die."  To  a  young  man  who  came  with  some  friends 
to  see  him,  he  said :  "  Thou  art  the  young  man  who  lives  at 
Somerton,  lately  convinced  of  the  blessed  truth  !  The  Lord 
be  with  thee ;  and  I  desire  thee,  in  the  love  of  God,  to  give 
up  in  obedience  to  the  working  of  the  Spirit  of  God  in  thy 
heart,  and  then  he  will  do  great  things  for  thee  ;  and  do  not 
thou  stumble  at  the  cross,  for  the  more  thou  look'st  at  it,  and 
puts  it  off,  the  harder  will  it  be  to  take  it  up."  With  his 
dying  breath,  he  exclaimed :  "  It  is  well  with  me  I  have 
nothing  to  do  but  to  die,  and  I  shall  end  in  the  truth  as  I 
began." 

In  the  year  1656,  William  Crouch  first  began  to  attract 
some  attention  in  the  Society.  He  suffered  many  trials, 
hardships,  and  imprisonments,  for  the  faith  in  which  he 
lived  and  died.  He  terminated  a  well-spent  life,  at  the  age 
of  eighty-two,  on  the  thirteenth  of  the  eleventh  month  [No- 
vember], of  this  year.  His  death  was  a  true  picture  of  that 
verse  in  Psalms  which  says :  "  Mark  the  perfect  man,  and 
behold  the  upright,  for  the  end  of  that  man  is  peace." 

In  the  early  part  of  this  year,  a  bill  was  introduced  into 
Parliament,  and  eventually  passed,  in  which  it  was 

1711.  enacted,  "  That  if  any  persons  in  office,  who  by  the 
laws  are  obliged  to  qualify  themselves  by  taking  the 

Sacraments,  shall  ever  resort  to  a  meeting  of  dissenters  during 
the  time  of  their  continuing  in  office,  they  shall  forfeit  twenty 
pounds  for  every  such  offence,  and  be  disqualified  for  any 


HISTORY  OF  FRIENDS. 


393 


office  for  the  future,  till  they  have  made  oath  that  they  have 
entirely  conformed  to  the  Church,  and  have  not  been  at  any 
conventicle  for  the  space  of  a  whole  year." 

Richard  Cromwell,  son  of  Oliver  Cromwell,  the  Protector, 
died  in  poverty,  at  the  advanced  age  of  ninety  years. 

1712.  Once  the  Protector  of  England,  now  the  outcast  of 
misfortune — such  is  the  mutability  of  human  affairs : 

one  moment  in  luxury  and  power,  and  the  next  writhing  in 
misery  and  wretchedness.  How  many  will  acknowledge  the 
truthfulness  of  this  picture,  and  how  many  have  done  it  al- 
ready ?  Men  who  have  toiled  for  the  glory,  renown,  and 
z  honor  of  this  fickle  world,  who  have  sacrificed  an  immortal- 
ity, that  their  names  might  live  a  few  hours,  and  expire  with 
the  next  revolution  of  the  wheel  of  fortune  !  We  have  many 
sad  incidents  in  history,  not  only  of  men,  but  of  nations,  that 
have  risen  with  all  the  brightness  of  the  meteor,  yet  ungod- 
liness crushed  them  to  the  earth,  and  only  their  names  are 
remembered :  the  sites  of  their  proud  cities  only  marked  by 
the  hand  of  God — their  walls  crumbled — their  busy  citizens 
mouldered  into  dust,  and  their  souls  gone  before  the  great 
tribunal  of  the  Almighty! 

In  this  year  peace  was  concluded  between  England  and 
France,  and  the  Friends  of  the  London  yearly  meet- 

1713.  ing  sent  an  address  to  the  queen,  congratulating  her 
on  the  prospect  of  enjoying  the  happiness  of  peace 

in  her  dominions  for  years  to  come,  which  she  received  very 
kindly,  assuring  the  committee  again  that  whilst  she  was  on 
the  throne  of  England,  they  should  enjoy  all  the  blessings 
of  the  present  laws,  and  worship'  God  according  to  the 
dictates  of  their  consciences. 

In  the  summer  of  this  year  Sophia,  Electoral  Princess  of 
Brunswick  Lunenburg,  on  whom  fell  the  succession 

1714.  of  tha  crown  of  Great  Britain,  died  after  a  short  illness. 
Two  months  after  Queen  Anne  also  departed  this  life, 

and  her  death  was  deeply  regretted  by  the  whole  nation. 
Immediately  after  her  decease,  the  privy  council  assembled 
and  deputized  the  Earl  of  Dorset  to  inform  George,  Prince 


394 


HISTORY  OF  FRIENDS. 


Elector  of  Brunswick  Lunenburg,  of  his  succession  to  the 
throne  of  Great  Britain.  He  instantly  departed  for  England, 
and  arrived  in  London  on  the  twentieth  of  the  ninth  month 
[September].  He  declared  before  the  ministers  his  firm 
resolve  to  maintain  the  toleration  in  favor  of  the  Protestant 
dissenters,  by  which  they  were  relieved  from  all  apprehen- 
sions. The  Friends,  through  George  Whitehead,  presented 
an  address  to  the  king,  thanking  him  for  his  determination 
to  protect  the  Protestants,  and  wishing  him,  if  in  accordance 
with  Divine  will,  a  long  and  happy  reign.  After  the  king 
read  the  address,  George  Whitehead  said, "  Thou  art  wel- 
come to  us,  King  George,  we  heartily  wish  thee  health  and 
happiness,  and  thy  son  the  prince  also.  King  William  HI. 
was  a  happy  instrument  in  putting  a  stop  to  persecution,  by 
promoting  toleration,  which  being  intended  for  the  uniting 
the  king's  Protestant  subjects  in  interest  and  affection,  it  hath 
so  far  that  effect,  as  to  make  them  more  kind  to  one  another, 
even  among  the  different  persuasions,  than  they  were  when 
persecution  was  on  foot.  We  desire  the  king  may  have 
further  knowledge  of  us  and  our  innocency ;  and  that  to  live 
a  peaceable  and  quiet  life  in  all  godliness  and  honesty,  under 
the  king  and  his  government,  is  according  to  our  principles 
and  practice.  May  King  Solomon's  choice  of  wisdom  be 
thy  choice,  with  holy  Job's  integrity  and  compassion  to 
the  oppressed ;  and  the  state  of  the  righteous  ruler  com- 
mended by  King  David,  viz. :  '  He  that  ruleth  over  men 
must  be  just,  ruling  in  the  fear  of  God ;  and  he  shall  be  as 
the  light  of  the  morning  when  the  sun  riseth,  even  a  morning 
without  clouds,  as  the  tender  grass  springing  out  of  the 
earth  by  clear  shining  after  rain.' " 

In  the  eleventh  month  [November],  Dr.  Gilbert  Burnet, 
Bishop  of  Salisbury,  the  author  of  the  History  of  the  Refor- 
mation in  England,  died  in  London.  With  some  few  excep- 
tions, his  writings  were  very  moderate  in  tone,  especially 
"  The  Apology  for  the  Church  of  England,"  published  in 
Holland  in  1688,  and  soon  after  at  London.  In  this  apology 
he  uses  the  following  language :  "  I  will  not  deny  but  many 


HISTORY  OF  FRIENDS. 


395 


of  the  dissenters  were  put  to  great  hardships  in  many  parts 
of  England ;  I  cannot  deny  it,  and  I  am  sure  I  will  never 
justify  it.  And  I  will  boldly  say  this,  that  if  the  Church  of 
England,  after  she  is  got  out  of  this  storm,  will  return  to 
hearken  to  the  peevishness  of  some  sour  men,  she  will  be 
abandoned  both  by  God  and  man,  and  will  set  both  heaven 
and  earth  against  her." 

In  the  fifth  month  [May],  of  this  year,  the  term  of  the  "  Act 

for  the  Quakers'  solemn  affirmation"  expired,  and  on 
1715.   the  seventh  of  the  same  month  a  bill  was  brought 

into  the  House  of  Commons,  and  five  days  after,  it  was 
passed,  making  the  act  perpetual.  When  submitted  to  the 
House  of  Lords,  in  the  sixth  month  [June],  they  made  an 
addition  to  the  -bill,  granting  not  only  the  favor  to  those  who 
desired  it  in  England,  but  extended  it  to  Scotland  and  other 
places.  At  their  next  yearly  meeting  Friends  expressed 
their  gratitude  in  these  words :  "  The  Lord  our  God,  who 
for  the  sake  of  his  heritage  hath  often  heretofore  rebuked 
and  limited  the  raging  waves  of  the  sea,  hath,  blessed  be 
his  name,  mercifully  dispersed  the  cloud  threatening  a 
storm,  which  lately  seemed  to  hang  over  us ;  which  together 
with  the  favor  God  hath  given  us  in  the  eyes  of  the  king, 
and  the  government,  for  the  free  enjoyment  of  our  religious 
and  civil  liberties,  calling  for  true  thankfulness  to  him,  and 
humbly  to  pray  to  Almighty  God  for  the  king  and  those 
in  authority,  for  his  and  their  safety  and  defence,  is  cer- 
tainly our  Christian  duty,  as  well  as  to  walk  inoffensively 
as  a  grateful  people." 

Although  before  the  passage  of  this  act  the  Society  applied 
for  an  alteration  in  the  form  of  the  affirmation,  yet  they  did 
not  succeed  until  five  years  after  it  had  become  a  law. 


CHAPTER  XXXVI. 


Notwithstanding  the  death  of  Louis  XIV.,  the  pre- 
tended king  who  relied  upon  the  assistance  of  France, 

1716.  invaded  Scotland,  but  being  defeated,  he  returned 
again  to  the  court  of  St.  Germain's.  The  yearly  meet- 
ing of  Friends  appointed  a  committee  to  deliver  an  address  to 
the  king,  returning  thanks  to  him  for  his  wise  laws  and 
conduct,  and  assuring  him  of  the  duty  and  affection  they 
entertained  towards  him  personally  and  his  government. 

An  excellent  epistle  to  Friends  in  all  parts  of  the  world, 
was  issued  by  the  yearly  meeting  of  this  year,  from 

1717.  which  we  will  make  a  few  of  the  most  important 
extracts. 

"  Touching  the  education  of  Friends'  children,  this  meet- 
ing hath  a  concern.  We  think  it  our  duty  to  recommend 
unto  you  the  necessity  that  there  is  of  a  care  in  preserving 
of  them  in  plainness  of  speech  and  habit,  suitable  to  our 
holy  profession  ;  and  also,  that  no  opportunity  be  omitted, 
nor  any  endeavor  wanting  to  instruct  them  in  the  principle 
of  truth  which  we  profess,  that  thereby  they,  being  sensible  of 
the  operation  thereof  in  themselves,  may  find  not  only  their 
spirits  softened  and  tendered,  fit  to  receive  the  impressions  of 
the  Divine  image,  but  may  also  from  thence  find  themselves 
under  a  necessity  to  appear  clear  in  the  several  branches  of 
our  Christian  testimony.  And  as  this  will  be  most  bene- 
ficial to  them,  being  the  fruits  of  conviction,  so  it  is  the  most 
effectual  way  of  propagating  the  same  throughout  the 
Churches  of  Christ.  And  there  being  times  and  seasons 
wherein  their  spirits  are  (more  than  others)  disposed  to  have 
those  things  impressed  upon  them  ;  so  we  desire  that  all 


HISTORY  OF  FRIENDS. 


397 


parents  and  others  concerned  in  the  oversight  of  youth, 
might  wait  in  the  fear  of  God  to  know  themselves  divinely 
qualified  for  that  service,  that  in  his  wisdom  they  may  make 
use  of  every  such  opportunity,  which  the  Lord  shall  put  into 
their  hands.  And  we  do  hereby  warn  and  advise  Friends  in 
all  places  to  flee  every  appearance  of  evil,  and  keep  out  of 
pride  and  following  the  vain  fashions  and  custom  of  this 
world. 

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"  Finally,  dear  friends  and  brethren,  be  careful  to  walk 
unblamable  in  love  and  peace  among  yourselves,  and 
towards  all  men  in  Christian  charity,  and  be  humbly  thank- 
ful to  the  Lord  our  most  gracious  God,  for  the  favor  he  hath 
given  us,  in  the  eyes  of  the  king  and  civil  government,  in  the 
peaceable  enjoyment  of  our  religious  and  Christian  liberties 
under  them ;  and  the  God  of  peace  (we  trust)  will  be  with 
you  to  the  end. 

"  The  grace  of  our  Lord  Jesus  Christ  be  with  your  spirits. 
Amen." 

In  this  year,  the  high  churchmen  met  with  another  morti- 
fication in  the  repeal  of  the  "  Act  against  occasional 
1718.  conformity  and  the  growth  of  schism,"  which  act 
they  had  obtained  during  their  predominancy  in  the 
latter  end  of  Queen  Anne's  reign. 

William  Penn,  proprietor  of  Pennsylvania,  died  at  his 
country-seat,  Rushcomb,  near  Twyford,  in  Buckinghamshire. 
Since  1712,  he  had  three  apoplectic  fits,  and  notwithstanding 
the  intermission  of  his  intellectual  faculties,  and  the  failure  of 
his  memory,  his  love  for  religion  and  sense  of  religious 
enjoyments  continued  to  the  last.  In  the  year  1716  some  of 
his  friends,  who  came  to  visit  him,  taking  their  leave,  he  said, 
"  My  love  is  with  you,  the  Lord  preserve  you,  and  remem- 
ber me  in  the  everlasting  covenant."  Thus,  in  the  absence 
of  mental  powers,  and  in  the  sweet  repose  of  the  evening  of 
life,  his  piety  and  religion  were  the  predominating  qualities. 
Fie  died  on  the  thirtieth  of  the  fifth  month  [May],  in  the 
seventy-fourth  year  of  his  age,  and  his  body  was  interred  on 


398 


HISTORY  OF  FRIENDS. 


the  fifth  of  the  sixth  month  [June],  at  Jordan's,  in  Bucking- 
hamshire. If  fighting  the  good  fight  of  faith,  and  passing 
through  the  ordeal  victorious,  entitle  the  victor  to  the  crown 
of  righteousness,  can  we  doubt  of  his  being  made  a  partaker 
of  the  promise  of  Christ? — Rev.  iii.  21.  "  To  him  that  over- 
cometh,  will  I  grant  to  sit  with  me  in  my  throne,  as  I  also 
overcame  and  am  set  down  with  my  father  in  his  throne." 
George  Whitehead  was  born  in  Sine-begg  in  the  parish  of 

Orton,  in  the  county  of  Westmoreland,  in  the  year  1636, 
1723.   of  honest  and  respectable  parents,  who  gave  him  a  good 

education,  at  the  school  of  Blencoe,  in  Cumberland, 
where  he  made  great  progress  in  classical  literature  ;  his  pa- 
rents were  Presbyterians,  and  he  was  taught  the  belief  of  that 
sect,  but  when  only  fourteen  years  of  age,  he  observed  their  life 
and  conversation  was  a  sad  contrast  to  the  purity  of  their  pro- 
fessions, and  longing  for  a  more  substantial  religion,  he  at  last 
became  a  member  of  the  Society  of  Friends.  Sustained  by 
the  consciousness  of  a  well-spent  life,  he  passed  the  last  infir- 
mities of  age,  with  Christian  patience  and  resignation  to  the 
Divine  will,  "  desiring  to  be  dissolved  and  be  with  Christ," 
he  said,  "  the  sting  of  death  is  taken  away."  A  few  hours 
before  his  death,  he  said  ;  "  I  have  taken  a  review  of  my  life, 
my  labors  and  travels,  which  I  have  gone  through  since  my 
convincement,  and  I  look  upon  them  with  abundance  of 
comfort  and  satisfaction,  and  admire  how  the  presence  of  the 
Lord  has  carried  me  through  all." 

On  the  eighth  day  of  the  third  month  [March],  he  departed 
this  life,  having  arrived  at  the  advanced  age  of  eighty-seven, 
and  was  buried  with  the  old  friends  of  many  of  his  trials,  in 
Bunhill  fields. 

Parliament  would  pass  no  law  against  the  extortion  of 
tithes,  and  Friends  suffered  severely  in  consequence  of  these 
ecclesiastical  demands.  In  the  year  1736,  a  catalogue  of 
sufferings  throughout  the  kingdom,  was  published  in  Lon- 
don, from  which  we  glean  the  following  statistical  informa- 
tion. Prosecutions  in  the  Court  of  Exchequer,  659 ;  in  the 
Ecclesiastical  Court,  367;  in  all  other  Courts,  154;  total 


HISTORY  OF  FRIENDS. 


399 


1180 ;  of  these,  302  were  imprisoned,  and  nine  died  in  their 
cells.  These  prosecutions,  though  frequently  commenced 
for  trivial  sums,  from  Ad.  to  5s.,  and  a  greater  part  of  them  for 
sums  not  exceeding  40s.,  were  attended  with  such  heavy 
costs  and  rigorous  executions,  that  above  L.800  was  taken 
from  ten  persons,  where  the  original  demands  upon  all  of 
them  collectively  did  not  amount  to  L.15. 

A  bill  of  relief  was  brought  into  the  House  of  Commons, 
but  the  clergy  made  strong  manifestations  of  their  opposition, 
by  publishing  three  pamphlets,  said  to  be  the  productions  of 
the  bishops.  One  of  them  was  called,  "  The  Country  Par- 
son's plea  against  the  Quaker's  bill  for  Tithes,"'  &c,  .which 
received  a  copious  and  spirited  answer  by  one  who  styled 
himself  "  A  member  of  the  House  of  Commons,"  afterwards 
discovered  to  be  Lord  Hervey.  But  the  bishops  did  not 
trust  their  cause  solely  to  these  pamphlets.  Circular  letters 
were  written  to  the  clergy  in  all  parts  of  the  kingdom,  and 
numerous  petitions  from  the  clergy  of  Middlesex  and  else- 
where against  the  bill,  were  sent  to  Parliament.  Counsel 
was  heard  in  behalf  of  the  petitioners,  and  several  alterations 
proposed  in  the  bill,  which,  after  a  long  debate,  was  finally 
passed  and  sent  up  to  the  House  of  Lords. 

After  the  second  reading,  a  motion  was  made  by  Lord 
Hinton  to  commit  the  bill,  which  motion  was  supported  by 
Lords  Hervey  and  Carteret,  the  Duke  of  Argyle  and  Earl  of 
4  Ily,  and  opposed  by  the  Bishop  of  Salisbury,  the  Lord 
Chancellor,  Lords  Hardwick  and  Lovell — the  bill  was,  how- 
ever, lost  by  a  majority  of  nineteen.  This  was  the  last  effort 
to  extinguish  the  forcible  collection  of  tithes  from  dissenters, 
and  it  was  only  lost  by  the  strenuous  and  united  exertions  of 
the  clergy,  for  amongst  the  majority  we  find  the  names  of 
fifteen  bishops,  three  of  whom  had  publicly  opposed  the  prin- 
ciples of  Friends,  in  pamphlets  and  public  prints. 

With  the  record  of  this  last  struggle  for  the  abolishment 
of  laws  for  the  forcible  collection  of  tithes,  we  conclude 
Part  I.  of  this  History.  We  have  beheld  an  humble  man,  in 
the  common  walks  of  life,  selected  by  God  as  an  instrument 


400 


HISTORY  OF  FRIENDS. 


for  preaching  to  a  sinful  world  the  principle  of  pure  and 
primitive  Christianity,  which  was  fading  away  before  the 
Simoom's  breath  of  pernicious  systems,  idle  ceremonies  and 
idolatrous  forms.  George  Fox  was  a  man  of  undaunted 
courage,  remarkable  disinterestedness,  inflexible  integrity, 
undisguised  sincerity,  unacquainted  with  the  doctrine  of  the 
schools  ;  and  with  a  power  and  authority  which  the  schools 
cannot  convey,  speaking  the  language  of  experience,  and  of 
a  heart  versed  in  the  works  of  sanctification,  he  directed  men 
to  a  principle  in  their  own  hearts,  which,  if  duly  attended  to, 
would  introduce  rectitude  of  mind,  simplicity  of  manners,  a 
life  adorned  with  every  Christian  virtue  and  peace,  the  effect 
of  righteousness,  which  is  the  hope  of  heaven.  We  have 
beheld  him  unshaken  and  undismayed  amid  the  combined 
powers  of  severe  persecution,  the  greatest  contempt  and  the 
keenest  ridicule.  Nor  need  we  withhold  the  meed  of  praise 
from  his  cotemporary  colleagues,  who  freely  disseminated 
principles  conducive  to  the  present  and  everlasting  well-being 
of  mankind,  with  honest  simplicity  and  success.  They  dis- 
charged their  duty  with  sincerity,  imitating  the  self-denying 
example  of  the  Apostle,  when  he  said  :  "  I  came  not  with 
excellency  of  speech,  or  of  wisdom,  declaring  unto  you  the 
testimony  of  God;  for  I  determined  not  to  know  anything 
among  you,  save  Jesus  Christ  and  him  crucified.  And  my 
speech  and  my  preaching  was  not  with  the  enticing  words  of 
man's  wisdom,  but  in  the  demonstration  of  the  Spirit  and  of  '• 
power,  that  your  faith  should  not  stand  in  the  wisdom  of 
men,  but  in  the  power  of  God." 


THE  END. 


Date  Due 


r 

U.  UK.  ~J  ii  t_  1 

li  J 

f) 

PRINTED 

IN  U.  S.  A. 

